1 Corinthians 5:11

King James Version (KJV)

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.

Adam Clarke
Bible Commentary

But now I have written - I not only write this, but I add more: if any one who is called a brother, i.e. professes the Christian religion, be a fornicator, covetous, idolater, railer, drunkard, or extortioner, not even to eat with such - have no communion with such a one, in things either sacred or civil. You may transact your worldly concerns with a person that knows not God, and makes no profession of Christianity, whatever his moral character may be; but ye must not even thus far acknowledge a man professing Christianity, who is scandalous in his conduct. Let him have this extra mark of your abhorrence of all sin; and let the world see that the Church of God does not tolerate iniquity.

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Albert Barnes
Notes on the Whole Bible

“But now.” In this Epistle. This shows that he had written a former letter.

I have written to 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Not to keep company - To be wholly separated and withdrawn from such a person.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 … - Like him who is mentioned, 1 Corinthians 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 contact 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; 2 John 1:10-11. This refers to the contact 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 pagans. 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 pagan, 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 recognized 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 pagan 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 pagans 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 recognize them as Christians. But as neighbors and relatives; as those who may be in distress and want, we are assuredly not forbidden to show toward 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.

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Matthew Henry
Concise Bible Commentary

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!

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SDA Bible Commentary (limited)
Volume 1-7

11. I have written. Or, “I write.” The Greek may be understood either way. “I have written” would refer to Paul’s previous letter (see on v. 9); “I write,” to his present letter. Several other wicked practices are included with fornication in the list of sins that exclude a person from free and intimate fellowship with the saints. Believers are to keep themselves entirely separate from any person professing to be a Christian who is guilty of such things. Those who cling to immoral ways, in spite of their knowledge that God condemns all impurity, are without excuse. There is no valid reason for believers to hold familiar association with them.

Covetous, or an idolater. See on v. 10.

Railer. Or, “reviler,” one who heaps abuse or reproach upon others. Christians who form the habit of using abusive language are to be excluded from fellowship with the church. The natural tendency to meet insult with insult, reproach with reproach, abuse with abuse, unkindness with unkindness, is directly opposed to the spirit of Christ, who, “when he was reviled, reviled not again” (1 Peter 2:23). Compare 1 Cor. 6:10; Eph. 4:31; 1 Tim. 6:4; James 1:26; 3:5, 6, 10, 14; 4:11; 1 Peter 3:8-10.

Drunkard. Drunkenness is one of the works of the flesh (Gal. 5:19, 21). See on Prov. 20:1.

Extortioner. See on v. 10.

Not to eat. A specific example of the more general prohibition of the earlier part of the verse. The prohibition includes social meals (cf. Gal. 2:12) as well as the Lord’s Supper (DA 656). Believers should do nothing that would give observers reason to believe that defiant transgressors of God’s law are recognized as Christian brothers in good standing (see 2 John 10, 11). The standard of truth and purity must be held high. This was particularly important in Corinth in Paul’s day. The enemies of Christianity accused believers of various forms of crime and vice. If it became known that Christians tolerated in their midst, or had close contact with, wicked and immoral persons, those accusations and reports would receive support and be considered reliable. Therefore it was necessary to withdraw completely from wickedly impenitent apostates and let it be known that the church had no connection with them. Only thus could the church be kept pure and free from the contaminating influence of apostate sinners who refused to repent and give up their wickedness.

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Ellen G. White
The Acts of the Apostles, 300

Paul had written briefly to the church, admonishing them “not to company” with members who should persist in profligacy; but many of the believers perverted the apostle's meaning, quibbled over his words, and excused themselves for disregarding his instruction. AA 300.1

A letter was sent to Paul by the church, asking for counsel concerning various matters, but saying nothing of the grievous sins existing among them. The apostle was, however, forcibly impressed by the Holy Spirit that the true state of the church had been concealed and that this letter was an attempt to draw from him statements which the writers could construe to serve their own purposes. AA 300.2

About this time there came to Ephesus members of the household of Chloe, a Christian family of high repute in Corinth. Paul asked them regarding the condition of things, and they told him that the church was rent by divisions. The dissensions that had prevailed at the time of Apollos's visit had greatly increased. False teachers were leading the members to despise the instructions of Paul. The doctrines and ordinances of the gospel had been perverted. Pride, idolatry, and sensualism, were steadily increasing among those who had once been zealous in the Christian life. AA 300.3

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Ellen G. White
Evangelism, 619

While there may be in these societies much that appears to be good, there is, mingled with this, very much that makes the good of no effect, and renders these associations detrimental to the interests of the soul.... Ev 619.1

I ask you who take pleasure in these associations, who love the gathering for indulgence in wit and merriment and feasting, Do you take Jesus with you? Are you seeking to save the souls of your companions? Is that the object of your association with them? Do they see and feel that there is in you a living embodiment of the Spirit of Christ? Is it manifest that you are a witness for Christ, that you belong to a peculiar people, zealous of good works? Is it manifest that your life is governed by the divine precepts, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind,” and, “Thou shalt love thy neighbor as thyself”?.... Ev 619.2

Those who cannot discern between him that serveth God and him that serveth Him not, may be charmed with these societies that have no connection with God, but no earnest Christian can prosper in such an atmosphere. The vital air of heaven is not there. His soul is barren, and he feels as destitute of the refreshing of the Holy Spirit as were the hills of Gilboa of dew and rain. Ev 619.3

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Ellen G. White
The Desire of Ages, 656

Christ's example forbids exclusiveness at the Lord's Supper. It is true that open sin excludes the guilty. This the Holy Spirit plainly teaches. 1 Corinthians 5:11. But beyond this none are to pass judgment. God has not left it with men to say who shall present themselves on these occasions. For who can read the heart? Who can distinguish the tares from the wheat? “Let a man examine himself, and so let him eat of that bread, and drink of that cup.” For “whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.” “He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.” 1 Corinthians 11:28, 27, 29. DA 656.1

When believers assemble to celebrate the ordinances, there are present messengers unseen by human eyes. There may be a Judas in the company, and if so, messengers from the prince of darkness are there, for they attend all who refuse to be controlled by the Holy Spirit. Heavenly angels also are present. These unseen visitants are present on every such occasion. There may come into the company persons who are not in heart servants of truth and holiness, but who may wish to take part in the service. They should not be forbidden. There are witnesses present who were present when Jesus washed the feet of the disciples and of Judas. More than human eyes beheld the scene. DA 656.2

Christ by the Holy Spirit is there to set the seal to His own ordinance. He is there to convict and soften the heart. Not a look, not a thought of contrition, escapes His notice. For the repentant, brokenhearted one He is waiting. All things are ready for that soul's reception. He who washed the feet of Judas longs to wash every heart from the stain of sin. DA 656.3

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