| Barnes' Notes on the Bible But them ... - They who are unconnected with the church are under the direct and special government of God. They are indeed sinners, and they deserve punishment for their crimes. But it is not ours to pronounce sentence upon them, or to inflict punishment. God will do that. our province is in regard to the church. We are to judge these; and these alone. All others we are to leave entirely in the hands of God. Therefore - Greek "And" (καὶ kai). "Since it is yours to judge the members of your own society, do you exercise discipline on the offender and put him away?" Put away from among yourselves - Excommunicate him; expel him from your society. This is the utmost power which the church has; and this act the church is bound to exercise upon all those who have openly offended against the laws of Jesus Christ. Remarks On 1 Corinthians 5 1. A public rumor with regard to the existence of an offence in the church should lead to discipline. This is due to the church itself that it may be pure and uninjured; to the cause, that religion may not suffer by the offence; and to the individual, that he may have justice done him, and his character vindicated if he is unjustly accused; or that if guilty he may be reclaimed and reformed - Offences should not be allowed to grow until they become scandalous; but when they do, every consideration demands that the matter should be investigated; 1 Corinthians 5:1. 2. People are often filled with pride when they have least occasion for it; 1 Corinthians 5:2. This is the case with individuals - who are often elated when their hearts are full of sin - when they are indulging in iniquity; and it is true of churches also, that they are most proud when the reins of discipline are relaxed, and their members are cold in the service of God, or when they are even living so as to bring scandal and disgrace on the gospel. 3. We see in what way the Christian church should proceed in administering discipline; 1 Corinthians 5:2. It should not be with harshness, bitterness, revenge, or persecution. It should be with mourning that there is necessity for it; with tenderness toward the offender; with deep grief that the cause of religion has been injured; and with such grief at the existence of the offence as to lead them to prompt and decided measures to remove it. 4. The exercise of discipline belongs to the church itself; 1 Corinthians 5:4. The church at Corinth was to be assembled with reference to this offence, and was to remove the offender. Even Paul, an apostle, and the spiritual father of the church, did not claim the authority to remove an offender except through the church. The church was to take up the case; to act on it; to pass the sentence; to excommunicate the man. There could scarcely be a stronger proof that the power of discipline is in the church, and is not to be exercised by any independent individual, or body of people, foreign to the church, or claiming an independent right of discipline. If "Paul" would not presume to exercise such discipline independently of the church, assuredly no minister, and no body of ministers have any such right now. Either by themselves in a collective congregational capacity, or through their representatives in a body of elders, or in a committee appointed by them; every church is itself originate and execute all the acts of Christian discipline over its members. (See the supplementary note on 1 Corinthians 5:4.) 5. We see the object of Christian discipline; 1 Corinthians 5:5. It is not revenge, hatred, malice, or the more exercise of power that is to lead to it; it is "the good of the individual" that is to be pursued and sought. While the church endeavors to remain pure, its aim and object should be mainly to correct and reform the offender, that his spirit may be saved. When discipline is undertaken from any other motive than this; when it is pursued from private pique or rivalship, or ambition, or the love of power; when it seeks to overthrow the influence or standing of another, it is wrong. The salvation of the offender and the glory of God should prompt to all the measures which should be taken in the case. 6. We see the danger of indulging in any sin - both in reference to ourselves as individuals, or to the church; 1 Corinthians 5:6. The smallest sin indulged in will spread pollution through the whole body, as a little leaven will effect the largest mass. 7. Christians should be pure; 1 Corinthians 5:7-8. Their Saviour - their paschal lamb, was pure; and he died that they might be pure. He gave himself that his people might be holy; and by all the purity of his character; by all the labors and self-denials of his life; by all his sufferings and groans in our behalf, are we called on to be holy. 8. We are here presented with directions in regard to our contact with those who are not members of the church; 1 Corinthians 5:10. There is nothing that is more difficult to be understood than the duty of Christians respecting such contact. Christians often feel that they are in danger from it, and they are disposed to withdraw almost entirely from the world. And they ask with deep solicitude often, what course they are to pursue? Where shall the line be drawn? How far shall they go? And where shall they deem the contact with the world unlawful or dangerous? - A few remarks here as rules may aid us in answering these questions. (I) Christians are not wholly to withdraw from contact with the people of this world. This was the error of the monastic system, and this error has been the occasion of innumerable corruptions and abominations in the papal church - They are not to do this because: (a) It is impossible. They must needs then, says Paul, go out of the world. continued...
Gill's Exposition of the Entire BibleBut them that are without God judgeth,.... Or "will judge", in the great day of judgment; wherefore though such persons did not fall under the censures and punishment of the apostle, nor of a church of Christ, yet they shall not go unpunished; God will call them to an account for their fornication, covetousness, idolatry, extortion, &c. and will judge, condemn, and punish them, according to their works; and therefore since they do not fall under the cognizance of the churches of Christ, they are to be left to the tribunal of God; and all that the saints have to do is to watch over one another, and reprove, rebuke, and censure, as cases require, and as the case of this church did. Therefore put away from among yourselves that wicked person; not that wicked thing, as some read it, but that wicked one; meaning not the devil, who is sometimes so called; a sense of the words proposed by Calvin, not asserted; but that wicked man, that, incestuous person, whom the apostle would have removed from among them, by excommunication; which was what became them as a church to do, and which lay in their power to do, and could only be done by them, and was to be their own pure act and deed: reference seems to be had to those passages in Deuteronomy 17:7 where the Septuagint render the phrase, , "thou shalt put away that wicked one among yourselves".
Vincent's Word StudiesWicked (πονηρὸν) Mischievous to the Church. See on Luke 3:19. The usage of the Septuagint emphasizes the idea of active harmfulness. The word has, however, in some passages, the sense of niggardly or grudging, and the Hebrew word which is usually translated by πονηρός mischievous, is sometimes rendered by βάσκανος malignant, with a distinct reference to the "evil" or "grudging eye." This sense may go to explain Matthew 20:15, and possibly Matthew 6:19, and Matthew 7:11.
Geneva Study BibleBut them that are without God judgeth. Therefore put away from among yourselves that wicked person.
People's New Testament 5:13 Them that are outside God judgeth. The unconverted are left in the hands of God. He will judge them according to their deeds. We are not asked to seek to inflict punishment on them by shunning them, but rather to go to them in the love of Christ to try to lead them to repentance. Therefore put away from among yourselves that wicked person. A summary order to execute discipline upon the incestuous offender, an order that we know from the second letter was obeyed.
Wesley's Notes 5:13 Them that are without God will judge - The passing sentence on these he hath reserved to himself. And ye will take away that wicked person - This properly belongs to you.
Jamieson-Fausset-Brown Bible Commentary13. put away from among yourselves that wicked-Sentence of excommunication in language taken from De 24:7.
Matthew Henry's Concise Commentary5:9-13 Christians are to avoid familiar converse with all who disgrace the Christian name. Such are only fit companions for their brethren in sin, and to such company they should be left, whenever it is possible to do so. Alas, that there are many called Christians, whose conversation is more dangerous than that of heathens!
Matthew Henry's Whole Bible CommentaryVerses 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." | 
