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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 5:9–13.
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, 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."
Historical interpretation
Two Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But, as the argument now stands, since what is eternal can be deemed evil, the evil must prove to be invincible and insuperable, as being eternal; and in that case it will be in vain that we labour "to put away evil from the midst of us; " in that case, moreover, God vainly gives us such a command and precept; nay more, in vain has God appointed any judgment at all, when He means, indeed, to inflict punishment with injustice.
It does not matter that he also said, "For the destruction of the flesh, that the spirit may be saved in the day of the Lord," since both in the destruction of the flesh and in the saving of the spirit there is, on His part, judicial process; and when he bade "the wicked person be put away from the midst of them," he only mentioned what is a very frequently recurring sentence of the Creator.
"Have no fellowship with the unfruitful works of darkness; " for (in the Psalm it is written, ) "With the holy man thou shalt be holy, and with the perverse thou shalt be perverse; " and, "Thou shalt put away evil from among you." Again, "Go ye out from the midst of them; touch not the unclean thing; separate yourselves, ye that bear the vessels of the Lord.
Do all you can to expel the wicked person, for once he is gone, Christ will dwell in you.
"Put away from among yourselves the wicked person." He used an expression found in the Old Testament, partly hinting that they too will be very great gainers, in being freed as it were from some grievous plague; and partly to shew that this kind of thing is no innovation, but even from the beginning it seemed good to the legislator that such as these should be cut off. But in that instance it was done with more severity, in this with more gentleness. On which account one might reasonably question, why in that case he conceded that the sinner should be severely punished and stoned, but in the present instance not so; rather he leads him to repentance. Why then were the lines drawn in the former instance one way and in the latter another? For these two causes: one, because these were led into a greater trial and needed greater long-suffering; the other and truer one, because these by their impunity were more easily to be corrected, coming as they might to repentance; but the others were likely to go on to greater wickedness. For if when they saw the first undergoing punishment they persisted in the same things, had none at all been punished, much more would this have been their feeling. For which reason in that dispensation death is immediately inflicted upon the adulterer and the manslayer; but in this, if through repentance they are absolved, they have escaped the punishment. However, both here one may see some instances of heavier punishment, and in the Old Testament some less severe, in order that it may be signified in every way that the covenants are akin to each other, and of one and the same lawgiver: and you may see the punishment following immediately both in that covenant and in this, and in both often after a long interval. Nay, and oftentimes not even after a long interval, repentance alone being taken as satisfaction by the Almighty. Thus in the Old Testament, David, who had committed adultery and murder, was saved by means of repentance; and in the New, Ananias, who withdrew but a small portion of the price of the land, perished together with his wife. Now if these instances are more frequent in the Old Testament, and those of the contrary kind in the New, the difference of the persons produces the difference in the treatment adopted in such matters.
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Summary
1 Corinthians 5:13 serves as the climactic summary of Paul's instruction regarding a severe case of immorality within the Corinthian church, sharply delineating the spheres of divine judgment and congregational responsibility. It asserts God's exclusive prerogative to judge those outside the Christian community while simultaneously issuing a forceful imperative for the church to actively remove unrepentant, scandalous sin from its midst, thereby preserving its corporate holiness and witness.
Context
Literary Context
This verse concludes Paul's urgent and scathing rebuke of the Corinthian church, which had become arrogant and complacent in the face of a profoundly scandalous case of incestuous immorality (1 Corinthians 5:1). Paul had already called for the immediate expulsion of the offending individual (1 Corinthians 5:2-5), emphasizing that a "little leaven leavens the whole lump" (1 Corinthians 5:6), a powerful metaphor for the corrupting influence of unaddressed sin. He then clarified that his previous letter's instruction not to associate with immoral people was specifically about immoral believers, not the immoral people of the world (1 Corinthians 5:9-11). Thus, 1 Corinthians 5:13 provides the final, definitive command, drawing a clear boundary between the church's internal purity and God's ultimate judgment of the world.
Historical & Cultural Context
The city of Corinth was a bustling, cosmopolitan port city renowned for its wealth, diverse population, and notorious immorality, particularly associated with the temple of Aphrodite. In such an environment, the early Christian community faced immense pressure to conform to prevailing cultural norms. The specific sin of a man living with his stepmother was considered so egregious that it was even condemned by Roman law and pagan societal standards, making the Corinthian church's tolerance of it particularly shocking and damaging to their public witness. Paul's command for expulsion was not merely about moral purity but also about distinguishing the nascent Christian community from the surrounding pagan culture and upholding the unique ethical standards of the kingdom of God, demonstrating that believers were called to be set apart, a holy people in a corrupt world.
Key Themes
The overarching theme of 1 Corinthians 5 is the purity and holiness of the church as the body of Christ. Paul emphasizes that the church, as a new lump, must be unleavened, reflecting its identity as those redeemed by Christ, our Passover Lamb (1 Corinthians 5:7). This leads to the crucial theme of church discipline, which is presented not as a punitive act of condemnation but as a necessary measure for the health, integrity, and witness of the congregation, and ultimately for the restoration of the offender. The verse also highlights the boundaries of judgment, clearly distinguishing between God's role in judging the world and the church's responsibility to judge its own members, a distinction Paul elaborates on in 1 Corinthians 5:12. This underscores the concept of corporate responsibility, where the sin of one unrepentant member can negatively impact the entire community.
Exposition and Analysis
Key Word Analysis
This adverb, derived from the preposition ek (out of), signifies being "outside" or "out of doors," both literally and figuratively. In this context, it refers to those external to the Christian fellowship, the non-believers, or the world at large. Paul uses it to clearly demarcate the boundary between the church and those who do not profess faith in Christ, emphasizing that the church's jurisdiction for judgment does not extend to them.
Properly meaning "to distinguish," this verb carries the broader sense of "to decide (mentally or judicially)," and by implication, "to try, condemn, or punish." When applied to God, as it is in the first clause of this verse, it refers to His ultimate, sovereign, and righteous assessment and condemnation of humanity, particularly those who remain outside of His covenant and grace. It underscores that final, eternal judgment rests solely with God.
This adjective describes something as "hurtful," "evil" (in effect or influence), "calamitous," or "morally culpable, derelict, vicious." While it can refer to evil in general or even the devil, in this specific context, combined with the definite article ton (the), it refers to "the evil one" or "the wicked person" – specifically the unrepentant individual whose scandalous sin was actively corrupting the church and whose presence was a blight on its moral integrity. It denotes a severe moral depravity that required decisive action.
Verse Breakdown
"But them that are without God judgeth."
This clause establishes a crucial theological boundary. Paul asserts that the ultimate judgment of those outside the Christian community—those who do not identify as believers and are not subject to the church's internal discipline—belongs exclusively to God. The church's mission is not to condemn the world, but to preach the gospel to it. This statement provides a necessary counterbalance to the subsequent command for internal discipline, clarifying that believers are not to act as moral police for society at large.
"Therefore put away from among yourselves that wicked person."
This is a direct, emphatic command, serving as the logical consequence of the preceding discussion. The Greek verb exaírō (put away) means "to remove" or "to take away," indicating a decisive act of expulsion. The phrase "from among yourselves" stresses the internal nature of this discipline, emphasizing that the church itself must take action to cleanse its own ranks. The "wicked person" refers specifically to the unrepentant individual whose sin was a source of scandal and potential corruption within the Corinthian congregation. This command underscores the church's solemn responsibility to maintain its holiness and protect its integrity by removing harmful, unrepentant influences.
Literary Devices
Paul employs several literary devices to convey his urgent message. The primary device is Antithesis, sharply contrasting "them that are without" (outsiders) with "yourselves" (insiders), and God's judgment with the church's discipline. This creates a clear dichotomy regarding the scope and nature of judgment. The phrase "put away" is an Imperative Mood, conveying a direct, non-negotiable command that demands immediate action from the Corinthian believers. While not directly in this verse, the broader context of 1 Corinthians 5 heavily relies on the Metaphor of "leaven" (1 Corinthians 5:6-8), where sin is likened to a pervasive, corrupting agent that can spoil the entire batch of dough (the church). The "wicked person" can also be seen as a form of Synecdoche, where the individual stands for the broader problem of unrepentant sin and its corrupting influence within the community.
Theological and Thematic Connections
1 Corinthians 5:13 profoundly shapes our understanding of the church's identity and responsibilities. Theologically, it affirms God's ultimate sovereignty as judge over all humanity, while simultaneously establishing the church's unique role as a distinct, holy community called to self-governance in matters of moral and spiritual integrity. This internal discipline is not about condemnation but about upholding God's standards, protecting the body from corrupting influence, and, ideally, bringing the unrepentant individual to repentance. It underscores the New Testament's consistent call for the church to reflect the holiness of God in its corporate life.
Reflection and Application
1 Corinthians 5:13 presents a challenging yet vital truth for the contemporary church: the imperative to maintain internal holiness. In an age often characterized by tolerance and a reluctance to address sin directly, Paul's command reminds us that the church is called to be distinct, a beacon of light and truth in a dark world. This involves the difficult but loving act of church discipline when members persist in unrepentant, scandalous sin. Such discipline, when exercised biblically, is not punitive but redemptive, aiming to protect the integrity of the church's witness, prevent the spread of harmful influence, and, most importantly, call the erring individual to repentance and restoration. It forces us to consider our collective responsibility for the purity of the body of Christ and our individual commitment to living lives worthy of the Gospel, understanding that our actions impact the entire community.
Questions for Reflection
FAQ
What does it mean that "God judgeth" those "without"?
This phrase means that God alone has the authority and prerogative to judge those who are outside the Christian faith, the non-believers, or the world at large. The church's role is not to condemn or pass final judgment on those who do not profess Christ, but rather to proclaim the Gospel to them. Final judgment for the unrighteous belongs to God at the end of time, as seen in passages like Romans 2:16 and Revelation 20:11-15.
Is "put away from among yourselves that wicked person" a command for excommunication?
Yes, in this context, "put away" (Greek: exaírō) is a strong command for the church to remove the unrepentant individual from their fellowship. This is commonly understood as a form of excommunication or disfellowshipping. The purpose, as implied by Paul in 1 Corinthians 5:5, is not merely punitive but redemptive: "to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." It aims to shock the individual into repentance and to protect the purity and witness of the church. This principle is consistent with other New Testament instructions on church discipline, such as Matthew 18:15-17 and Titus 3:10.
Christ-Centered Fulfillment
1 Corinthians 5:13 finds its ultimate fulfillment in Christ, who is both the perfect judge and the source of the church's holiness. The command to "put away from among yourselves that wicked person" echoes the Old Testament's repeated call for Israel to "purge the evil from your midst" (Deuteronomy 17:7), a directive that ultimately pointed to the need for a truly holy people. Christ, as our Passover Lamb, has already been sacrificed (1 Corinthians 5:7), perfectly cleansing us from sin and making us a "new lump." He is the one who purifies His church, not with external rituals, but by His own blood, presenting her to Himself "without spot or wrinkle or any such thing, but holy and blameless" (Ephesians 5:25-27). The church's act of discipline, therefore, is an earthly reflection of Christ's ongoing work of sanctification, a means by which the body strives to live out the holiness already imputed to it by Christ. Furthermore, while the church judges those "within," Christ is the righteous judge of all, the one to whom "all judgment has been committed" by the Father (John 5:22). Thus, the church's discipline is a temporal and redemptive act, pointing to the ultimate, perfect judgment and purification that Christ alone will accomplish.