1Cor 5:10-11, 6:10, Eph 5:5 | Barnes | STEP | Verse 10. Yet not altogether , etc. In my direction not "to company" with them, I did not mean that you should refuse all kinds of intercourse with them; that you should not treat them with civility, or be engaged with them in any of the transactions of life, or in the ordinary intercourse of society between man and man, for this would be impossible; but that you should not so associate with them as to be esteemed to belong to them, or so as to be corrupted by their example. You are not to make them companions and friends. With the fornicators . Most heathen were of this description, and particularly at Corinth. See the Introduction to this epistle. Of this world . Of those who are out of the church; or who are not professed Christians. Or with the covetous . The avaricious; those greedy of gain. Probably his direction in the former epistle had been that they should avoid them. Or extortioners . Rapacious persons; greedy of gain, and oppressing the poor, the needy, and the fatherless, to obtain money. Or with idolaters . All the Corinthians before the gospel was preached there worshipped idols. Then must ye needs , etc. It would be necessary to leave the world. The world is full of such persons. You meet them everywhere. You cannot avoid them in the ordinary transactions of life, unless you either destroy yourselves, or withdraw wholly from society. This passage shows, (1.) that that society was full of the licentious and the covetous, of idolaters and extortioners. . (2.) That it is not right either to take our own lives to avoid them, or to withdraw from society and become monks; and, therefore, that the whole monastic system is contrary to Christianity. And, (3.) that it is needful we should have some intercourse with the men of the world; and to have dealings with them as neighbours, and as members of the community. How far we are to have intercourse with them is not settled here. The general principles may be, (1.) that it is only so far as is necessary for the purposes of good society, or to show kindness to them as neighbours and as members of the community. (2.) We are to deal justly with them in all our transactions. (3.) We may be connected with them in regard to the things which we have in common --as public improvements, the business of education, etc. (4.) We are to endeavour to do them good, and for that purpose we are not to shun their society. But, (5.) we are not to make them our companions; or to associate with them in their wickedness, or as idolaters, or covetous, or licentious; we are not to be known as partakers with them in these things. And for the same reason we are not to associate with the gay in their gaiety; with the proud in their pride; with the fashionable in their regard to fashion; with the friends of the theatre, the ball-room, or the splendid party, in their attachment to these amusements. In all these things we are to be separate; and are to be connected with them only in those things which we may have in common with them, and which are not inconsistent with the holy rules of the Christian religion. (6.) We are not so to associate with them as to be corrupted by their example; or so as to be led by that example to neglect prayer and the sanctuary, and the deeds of charity, and the effort to do good to the souls of men. We are to make it a great point that our piety is not to suffer by that intercourse; and we are never to do anything, or conform to any custom, or to have any such intercourse with them as to lessen our growth in grace; divert our attention from the humble duties of religion; or mar our Christian enjoyment. (*) "fornicators" "The impure" (+) "extortioners" "Oppressors"

1 Corinthians 5:10-11

Verse 10. Yet not altogether, etc. In my direction not "to company" with them, I did not mean that you should refuse all kinds of intercourse with them; that you should not treat them with civility, or be engaged with them in any of the transactions of life, or in the ordinary intercourse of society between man and man, for this would be impossible; but that you should not so associate with them as to be esteemed to belong to them, or so as to be corrupted by their example. You are not to make them companions and friends.

With the fornicators. Most heathen were of this description, and particularly at Corinth. See the Introduction to this epistle.

Of this world. Of those who are out of the church; or who are not professed Christians.

Or with the covetous. The avaricious; those greedy of gain. Probably his direction in the former epistle had been that they should avoid them.

Or extortioners. Rapacious persons; greedy of gain, and oppressing the poor, the needy, and the fatherless, to obtain money.

Or with idolaters. All the Corinthians before the gospel was preached there worshipped idols.

Then must ye needs, etc. It would be necessary to leave the world. The world is full of such persons. You meet them everywhere. You cannot avoid them in the ordinary transactions of life, unless you either destroy yourselves, or withdraw wholly from society. This passage shows,

(1.) that that society was full of the licentious and the covetous, of idolaters and extortioners. Rom 1:1.

(2.) That it is not right either to take our own lives to avoid them, or to withdraw from society and become monks; and, therefore, that the whole monastic system is contrary to Christianity. And,

(3.) that it is needful we should have some intercourse with the men of the world; and to have dealings with them as neighbours, and as members of the community. How far we are to have intercourse with them is not settled here. The general principles may be,

(1.) that it is only so far as is necessary for the purposes of good society, or to show kindness to them as neighbours and as members of the community.

(2.) We are to deal justly with them in all our transactions.

(3.) We may be connected with them in regard to the things which we have in common--as public improvements, the business of education, etc.

(4.) We are to endeavour to do them good, and for that purpose we are not to shun their society. But,

(5.) we are not to make them our companions; or to associate with them in their wickedness, or as idolaters, or covetous, or licentious; we are not to be known as partakers with them in these things. And for the same reason we are not to associate with the gay in their gaiety; with the proud in their pride; with the fashionable in their regard to fashion; with the friends of the theatre, the ball-room, or the splendid party, in their attachment to these amusements. In all these things we are to be separate; and are to be connected with them only in those things which we may have in common with them, and which are not inconsistent with the holy rules of the Christian religion.

(6.) We are not so to associate with them as to be corrupted by their example; or so as to be led by that example to neglect prayer and the sanctuary, and the deeds of charity, and the effort to do good to the souls of men. We are to make it a great point that our piety is not to suffer by that intercourse; and we are never to do anything, or conform to any custom, or to have any such intercourse with them as to lessen our growth in grace; divert our attention from the humble duties of religion; or mar our Christian enjoyment.

(*) "fornicators" "The impure" (+) "extortioners" "Oppressors" Verse 11. But now. In this epistle. This shows that he had written a former letter.

I have written unto you. Above. I have designed to give this injunction that you are to be entirely separated from one who is a professor of religion, and who is guilty of these things.

Not to keep company. To be wholly separated and withdrawn from such a person. Not to associate with him in any manner.

If any man that is called a brother. Any professing Christian; any member of the church.

Be a fornicator, etc. Like him who is mentioned, 1Cor 5:1.

Or an idolater. This must mean those persons who while they professed Christianity still attended the idol feasts, and worshipped there. Perhaps a few such may have been found who had adopted the Christian profession hypocritically.

Or a railer. A reproachful man; a man of coarse, harsh, and bitter words; a man whose characteristic it was to abuse others; to vilify their character, and wound their feelings. It is needless to say how much this is contrary to the spirit of Christianity, and to the example of the Master, "who when he was reviled, reviled not again."

Or a drunkard. Perhaps there might have been some then in the church, as there are now, who were addicted to this vice. It has been the source of incalculable evils to the church; and the apostle, therefore, solemnly enjoins on Christians to have no fellowship with a man who is intemperate.

With such an one no not to eat. To have no intercourse or fellowship with him of any kind; not to do anything that would seem to acknowledge him as a brother; with such an one not even to eat at the same table. A similar course is enjoined by John, 2Jn 1:10,11. This refers to the intercourse of common life, and not particularly to the communion. The true Christian was wholly to disown such a person, and not to do anything that would seem to imply that he regarded him as a Christian brother. It will be seen here that the rule was much more strict in regard to one who professed to be a Christian than to those who were known and acknowledged heathens. The reasons may have been:

(1.) The necessity of keeping the church pure, and of not doing anything that would seem to imply that Christians were the patrons and friends of the intemperate and the wicked.

(2.) In respect to the heathen, there could be no danger of its being supposed that Christians regarded them as brethren, or showed to them any more than the ordinary civilities of life; but in regard to those who professed to be Christians, but who were drunkards, or licentious, if a man was on terms of intimacy with them, it would seem as if he acknowledged them as brethren, and recognised them as Christians.

(3.) This entire separation and withdrawing from all communion was necessary in these times to save the church from scandal, and from the injurious reports which were circulated. The heathen accused Christians of all manner of crime and abominations. These reports were greatly injurious to the church. But it was evident that currency and plausibility would be given to them if it was known that Christians were on terms of intimacy and good fellowship with heathens and intemperate persons. Hence it became necessary to withdraw wholly from them; to withhold even the ordinary courtesies of life; and to draw a line of total and entire separation. Whether this rule in its utmost strictness is demanded now, since the nature of Christianity is known, and since religion cannot be in so much danger from such reports, may be made a question. I am inclined to the opinion that the ordinary civilities of life may be shown to such persons; though certainly nothing that would seem to recognise them as Christians. But as neighbours and relatives; as those who may be in distress and want, we are assuredly not for bidden to show towards them the offices of kindness and compassion. Whitby and some others, however, understand this of the communion of the Lord's Supper, and of that only.

(a) "if any man" Rom 16:17, 2Jn 1:10 (*) "fornicator" "impure" (+) "railer" "reviler" (+) "extortioner" "Oppressor"

1 Corinthians 6:10

Verse 10. Nor covetous 1Cor 5:10. It is remarkable that the apostle always rank the covetous with the most abandoned classes of men.

Nor revilers. The same word, which, in 1Cor 5:11 is rendered railer. 1Cor 5:11.

Nor extortioners. 1Cor 5:11.

Shall inherit. Shall enter; shall be saved, 1Cor 6:9.

(*) "extortioners" "Oppressors"

Ephesians 5:5

Verse 5. For this ye know. Be assured of this. The object here is, to deter from indulgence in those vices by the solemn assurance that no one who committed them could possibly be saved.

Nor unclean person. No one of corrupt and licentious life can be saved. See Rev 22:15.

Nor covetous man, who is an idolater. That is, he bestows on money the affections due to God. See Col 3:5. To worship money is as real idolatry as to worship a block of stone. If this be so, what an idolatrous world is this! How many idolaters are there in professedly Christian lands! How many, it is to be feared, in the church itself! And since every covetous man is certainly to be excluded from the kingdom of God, how anxious should we be to examine our hearts, and to know whether this sin may not lie at our door!

Hath any inheritance, etc. Such an one shall never enter heaven. This settles the inquiry about the final destiny of a large portion of the world; and this solemn sentence our conscience and all our views of heaven approve. Let us learn hence,

(1.) that heaven will be pure.

(2.) That it will be a desirable place--for who would wish to live always with the licentious and the impure?

(3.) It is right to reprove these vices, and to preach against them. Shall we not be allowed to preach against those sins which will certainly exclude men from heaven?

(4.) A large part of the world is exposed to the wrath of God. What numbers are covetous! What multitudes are licentious! In how many places is licentiousness openly and unblushingly practised! In how many more places in secret! And in how many more is the heart polluted, while the external conduct is moral; the soul corrupt, while the individual moves in respectable society!

(5.) What a world of shame will hell be! How dishonourable and disgraceful to be damned for ever, and to linger on in eternal fires, because the man was TOO POLLUTED to be admitted into pure society! Here, perhaps, he moved in fashionable life, and was rich, and honoured, and flattered; there he will be sent down to hell because his whole soul was corrupt, and because God would not suffer heaven to be contaminated by his presence!

(6.) What a doom awaits the covetous man! He, like the sensualist, is to be excluded from the kingdom of God. And what is to be his doom? Will he have a place apart from the common damned--a golden palace and a bed of down in hell? No. It will be no small part of his aggravation that he will be doomed to spend an eternity with those in comparison with whom on earth, perhaps, he thought himself to be pure as an angel of light.

(7.) With this multitude of the licentious mad the covetous, will sink to hell all who are not renewed and sanctified. What a prospect for the gay, the fashionable, the moral, the amiable, and the lovely, who have no religion! For all the impenitent and the unbelieving, there is but one home in eternity. Hell is less terrible from its penal fires and its smoke of torment, than from its being made up of the profane, the sensual, and the vile; and its supremest horrors arise from its being the place where shall be gathered all the corrupt and unholy dwellers in a fallen world; all who are so impure that they cannot be admitted into heaven. Why, then, will the refined, the moral, and the amiable not be persuaded to seek the society of a pure heaven? to be prepared for the world where holy beings dwell?

(a) "no whoremonger" Heb 13:4, Rev 22:15 (*) "whoremonger" "fornicator" (b) "an idolator" Col 3:5