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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
4 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 now I write to you, if any is named a brother among you, (being) a fornicator, or an idolater" (for what so intimately joined?), "or a defrauder" (for what so near akin?), and so on, "with such to take no food even," not to say the Eucharist: because, to wit, withal "a little leaven spoileth the flavour of the whole lump.
Paul tells us here that he has already written to the Corinthians once. Because they failed to take action then, he is now writing a second time.
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.
Paul is not referring to another letter but to this one, for he has just said that a little leaven leavens the whole lump.
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Summary
In 1 Corinthians 5:9, the Apostle Paul reminds the Corinthian church of a previous letter he had sent, instructing them not to associate intimately with fornicators. This verse serves as a crucial preamble to Paul's immediate clarification, revealing a misunderstanding on the part of the Corinthians regarding the scope and intent of his earlier command, particularly concerning fellowship within the Christian community versus interaction with the unchurched world.
Context
Literary Context
This verse is deeply embedded within Paul's broader discussion of church discipline and purity in 1 Corinthians 5. The immediate preceding verses (1 Corinthians 5:1-8) detail a shocking case of incest within the Corinthian congregation—a man living with his stepmother—which the church had tolerated. Paul condemns their complacency and calls for decisive action, including expelling the unrepentant individual from their fellowship. Verse 9 then acts as a pivot, acknowledging a prior, misunderstood instruction, which Paul clarifies in the subsequent verses (1 Corinthians 5:10-11). This clarification is vital, as the Corinthians likely interpreted his initial command to mean complete isolation from all immoral people, including those outside the church, which Paul immediately corrects as an impossible and unbiblical stance.
Historical & Cultural Context
Corinth was a prominent Roman city, a bustling port known for its trade, wealth, and notoriously for its widespread immorality, particularly sexual vice. The temple of Aphrodite, with its cultic prostitution, contributed to the city's reputation. Christians in Corinth lived in a highly pagan and morally lax environment. Paul's letters frequently address the challenges of maintaining Christian distinctiveness and holiness within such a culture. The concept of "fornication" (πορνεία, porneia) was pervasive, encompassing various illicit sexual acts. The church's struggle to navigate its identity—being "in the world but not of the world"—was a constant tension, and Paul's instructions were designed to guide them in establishing boundaries that preserved their witness and spiritual integrity without retreating entirely from society.
Key Themes
This verse contributes significantly to several key themes woven throughout Paul's letter to the Corinthians. Firstly, it underscores the theme of Church Purity and Holiness, emphasizing that the Christian community must reflect Christ's moral standards and not tolerate unrepentant sin within its ranks. Paul consistently calls the church to live out its identity as a holy temple of God, as he does in 1 Corinthians 3:16-17. Secondly, it highlights the theme of Apostolic Authority and Pastoral Care, as Paul, despite his absence, continues to guide and correct the church, demonstrating his concern for their spiritual well-being and understanding. His willingness to clarify misunderstandings, as seen in 1 Corinthians 7:1-2, shows his commitment to effective communication. Finally, the verse introduces the critical distinction regarding Fellowship and Association, laying the groundwork for understanding how believers are to interact with both the world and with professing believers who live in unrepentant sin, a principle further developed in passages like 2 Corinthians 6:14.
Exposition and Analysis
Key Word Analysis
This primary verb means "to grave," "to write," or figuratively, "to describe." In this context, it refers to Paul's act of composing and sending a written message, an "epistle." This highlights the authoritative and intentional nature of his communication, even if the specific letter he references is not preserved for us today. It underscores the importance of written instruction in the early church.
Derived from a verb meaning "to send a message," this noun specifically denotes a "written message" or "letter." Paul's use of "epistle" here confirms that his earlier communication was a formal, written instruction, not merely an oral teaching. This term emphasizes the official and binding nature of his apostolic guidance to the Corinthian church.
This compound verb, formed from syn (with), ana (up), and mígnymi (to mix), literally means "to mix up together" or "to associate intimately with." It implies a deep, close, and shared social relationship, such as sharing meals, intimate gatherings, or close fellowship. It denotes more than casual interaction or contact in the marketplace; it speaks to a deliberate and sustained pattern of association.
This noun, derived from a root meaning "to sell" (referring to prostitution), describes a "prostitute" or, by analogy, a "debauchee" or "libertine." It is a broad term encompassing anyone who engages in illicit sexual immorality. In the context of Corinth, this term would have been highly resonant, given the city's pervasive sexual laxity. Paul uses it here to identify a specific category of individuals whose unrepentant lifestyle is incompatible with Christian fellowship.
Verse Breakdown
"I wrote unto you in an epistle"
This opening clause establishes Paul's prior communication with the Corinthian church. It indicates that the instructions he is about to clarify were not new, but a reiteration and refinement of guidance already given in a previous, non-extant letter. This underscores Paul's ongoing pastoral relationship with them and his consistent concern for their conduct.
"not to company with fornicators"
This is the core instruction from the earlier letter. The phrase "not to company with" (Greek: mḗ synanamígnymi) signifies a prohibition against intimate or close association, fellowship, or mixing. The term "fornicators" (Greek: pórnos) refers to those engaged in sexual immorality. The command, therefore, was to avoid deep, shared social life with individuals characterized by unrepentant sexual sin. This instruction was evidently misunderstood, prompting Paul's subsequent clarification.
Literary Devices
Paul employs Direct Address ("unto you") to personally engage the Corinthian believers, reminding them of his previous communication. The verse also functions as a Proleptic Reference, anticipating and setting up the detailed clarification that immediately follows in 1 Corinthians 5:10-11. This literary technique builds suspense and highlights the importance of the forthcoming explanation. Furthermore, the verse demonstrates Apostolic Authority, as Paul, despite his physical absence, continues to issue authoritative commands and corrections to the church, leveraging his established role as their spiritual father and guide. The Didactic Tone is evident in his clear, concise instruction, even as he prepares to elaborate on its nuances.
Theological and Thematic Connections
This verse, though brief, is foundational for understanding the nature of Christian fellowship and the boundaries of the church's interaction with the world. It initiates a critical distinction: while believers are called to be a light in the world and engage with non-believers, they must exercise discernment regarding intimate association, especially with those who claim to be part of the Christian community but persist in unrepentant sin. This principle is not about self-righteous isolation but about maintaining the purity and witness of the church, protecting its members from negative influence, and ultimately, encouraging repentance in those who have strayed. The church's holiness reflects God's own character, and its discipline serves to preserve its integrity as the body of Christ.
Reflection and Application
1 Corinthians 5:9, especially when read in its full context, offers profound guidance for believers today regarding our relationships and the health of the church. It challenges us to reflect on the nature of our "company" – with whom we share intimate fellowship, our deepest values, and our spiritual journey. While we are unequivocally called to love and engage with all people, including those outside the faith, this verse distinguishes between evangelistic interaction and deep, affirming fellowship. It reminds us that the church, as a holy community, must maintain a clear boundary against unrepentant sin within its own ranks. This is not about judgmentalism but about preserving the integrity of the Gospel witness, protecting the flock, and, paradoxically, loving the unrepentant by calling them to accountability and repentance. Our discernment in relationships, particularly within the professing Christian community, is a vital aspect of living out our faith and upholding the honor of Christ's name.
Questions for Reflection
FAQ
What was the "epistle" Paul refers to in this verse?
The "epistle" Paul refers to in 1 Corinthians 5:9 is a prior letter he had sent to the Corinthian church that is no longer extant. This means it has not been preserved in the biblical canon. Scholars often refer to it as the "previous letter" or "lost letter." Paul's reference here indicates that his communication with the Corinthians was ongoing and that he had already given them instructions on matters of conduct, which they had evidently misunderstood, prompting this current letter (1 Corinthians) to clarify and elaborate.
Does this verse mean Christians should avoid all contact with non-believers who engage in immoral behavior?
No, this verse, when read in its full context with 1 Corinthians 5:10-11, explicitly clarifies that Christians are not to avoid all contact with non-believers who engage in immoral behavior. Paul states that such a command would require believers to "go out of the world" (1 Corinthians 5:10), which is impossible. Instead, his instruction to "not to company with fornicators" specifically refers to those within the church who claim to be believers but persist in unrepentant sexual immorality. The distinction is crucial: engage with the world to share the Gospel, but maintain holy boundaries within the fellowship of believers.
Christ-Centered Fulfillment
1 Corinthians 5:9, with its emphasis on purity and the separation from unrepentant sin, finds its ultimate fulfillment and meaning in Christ. Jesus himself embodied perfect holiness, setting Himself apart from sin while actively engaging with sinners to bring them to repentance and salvation. His mission was to gather a people for Himself, a church that would reflect His own purity and holiness (Ephesians 5:25-27). Paul's instruction to the Corinthians is a pastoral application of Christ's call for His followers to be "in the world but not of the world" (John 17:15-16). The church's discipline, including the call to separate from unrepentant sin within its ranks, is a reflection of Christ's own commitment to a pure bride, prepared for His return without "spot or wrinkle or any such thing" (Ephesians 5:27). Ultimately, it is Christ who purifies His church through His atoning sacrifice (Hebrews 9:14) and empowers believers to live lives of holiness, enabling them to discern and uphold the standards of His kingdom in their fellowship.