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.
YLT: and now, I did write to you not to keep company with him, if any one, being named a brother, may be a whoremonger, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner -- with such a one not even to eat together;
Darby: But now I have written to you, if any one called brother be fornicator, or avaricious, or idolater, or abusive, or a drunkard, or rapacious, not to mix with him; with such a one not even to eat.
ASV: but as it is, I wrote unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; with such a one no, not to eat.
Paul now clarified that he had meant that the Corinthian Christians should not associate with such a person if he or she professed to be a believer. The Greek phrase tis adelphos onomazomenos literally means one who bears the name brother. The translation " Song of Solomon -called brother" (NASB) implies that the sinner was only a professing Christian. [1] However he could have been a genuine Christian. [2] Only God and that person knew for sure whether he or she was a genuine Christian. The important point is that this person"s behavior threw into question whether he was a genuine Christian. The Corinthian Christians were to exclude such a person from table fellowship with the other Christians in the church. [source][source][source]
In the early history of the church eating together was a large part of the fellowship that the Christians enjoyed with one another (cf. Acts 2:46-47; Acts 6:1; et al.). To exclude a Christian from this circle of fellowship would have made a much stronger statement to him than it normally does in many parts of the world today. [source][source][source]
This exclusion was a strong form of discipline that Paul designed to confront the offender with his or her behavior and encourage him or her to repent. Some modern congregations have adopted the policy of excluding such offenders from participation in the Lord"s Supper. However this form of discipline does not carry much impact when a congregation observes the Lord"s Supper only monthly or quarterly. Modern church leaders need to give careful thought to what form of discipline would have the same impact and effect on such a person in their particular society. [source][source][source]
"Church discipline is not a group of "pious policemen" out to catch a criminal. Rather, it is a group of brokenhearted brothers and sisters seeking to restore an erring member of the family." [3][source]
Paul"s list of sins here seems to be suggestive rather than comprehensive (cf. 1 Corinthians 6:9-10). It includes fornicators, the greedy, idolaters, people who abuse others verbally, drunkards and perhaps others addicted to enslaving substances, and swindlers. [4] The failure of many church leaders to discipline professing Christians who practice these things today is a sad commentary on the carnality of the modern church. In some cases it is evidence of unwillingness or inability to exercise tough love. [source][source][source]
Context Summary
1 Corinthians 5:1-13 - Removing Germs Of Evil
The sin referred to in this chapter has been condoned by the Corinthian church, and this proved that the prevalent standard of morals was low. A man had married his father's second wife-his father having probably died. Such an alliance could not be tolerated. A condemnation of the sin must be pronounced by the whole body of believers, acting in concert with the Holy Spirit resident among them. "It seemed good to the Holy Ghost and to us," Acts 15:28.
Paul compares the Corinthian church to the Children of Israel, who, after sprinkling the blood, kept the feast of joy within closed doors-a careful search having been made for any atom of leaven that had hitherto escaped scrutiny. So we should put away from our lives, homes, and churches everything that would offend the gracious Paraclete. Since Christ has been slain for us, we must daily feed on Him with festal joy. Our loins must be girded as becomes those about to depart at a moment's notice. We must be ever on the alert to detect the summons for an exodus out of this dark Egyptian world into the world that is to come. [source]
Chapter Summary: 1 Corinthians 5
1The sexual immorality person, 6is cause rather of shame unto them than of rejoicing 7The old leaven is to be purged out 10Heinous offenders are to be shamed and avoided
Greek Commentary for 1 Corinthians 5:11
But now I write unto you [νυν δε εγραπσα υμιν] This is the epistolary aorist referring to this same epistle and not to a previous one as in 1 Corinthians 5:9. As it is (when you read it) I did write unto you. [source]
If any man that is named a brother be [εαν τις αδελπος ονομαζομενος ηι] Condition of the third class, a supposable case. Or a reviler or a drunkard (η λοιδορος η μετυσος ē loidoros ē methusos). Λοιδορος Loidoros occurs in Euripides as an adjective and in later writings. In N.T. only here and 1 Corinthians 6:10. For the verb see note on 1 Corinthians 4:12. Μετυσος Methusos is an old Greek word for women and even men (cf. παροινος paroinos of men, 1 Timothy 3:3). In N.T. only here and 1 Corinthians 6:10. Cf. Romans 13:13. Deissmann (Light from the Ancient East, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul‘s list of vices here and in 1 Corinthians 6:10. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more “respectable” vices! With such a one, no, not to eat Associative instrumental case of τοιουτωι toioutōi after συνεστιειν sunesthiein “not even to eat with such a one.” Social contacts with such “a brother” are forbidden [source]
Or a reviler or a drunkard [η λοιδορος η μετυσος] Λοιδορος Loidoros occurs in Euripides as an adjective and in later writings. In N.T. only here and 1 Corinthians 6:10. For the verb see note on 1 Corinthians 4:12. Μετυσος Methusos is an old Greek word for women and even men (cf. παροινος paroinos of men, 1 Timothy 3:3). In N.T. only here and 1 Corinthians 6:10. Cf. Romans 13:13. Deissmann (Light from the Ancient East, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul‘s list of vices here and in 1 Corinthians 6:10. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more “respectable” vices! [source]
With such a one, no, not to eat [τωι τοιουτωι μηδε συνεστιειν] Associative instrumental case of τοιουτωι toioutōi after συνεστιειν sunesthiein “not even to eat with such a one.” Social contacts with such “a brother” are forbidden [source]
Reverse Greek Commentary Search for 1 Corinthians 5:11
Mark 2:16The scribes of the Pharisees [οι γραμματεις των Παρισαιων] This is the correct text. Cf. “their scribes” in Luke 5:30. Matthew gave a great reception These publicans and sinners not simply accepted Levi‘s invitation, but they imitated his example “and were following Jesus” It was a motly crew from the standpoint of these young theologues, scribes of the Pharisees, who were on hand, being invited to pick flaws if they could. It was probably in the long hall of the house where the scribes stood and ridiculed Jesus and the disciples, unless they stood outside, feeling too pious to go into the house of a publican. It was an offence for a Jew to eat with Gentiles as even many of the early Jewish Christians felt (Acts 11:3) and publicans and sinners were regarded like Gentiles (1 Corinthians 5:11). [source]
John 9:28They reviled him [ελοιδορησαν αυτον] First aorist active indicative of λοιδορεω loidoreō old verb from λοιδορος loidoros (reviler, 1 Corinthians 5:11), in N.T. only here, Acts 23:4; 1 Corinthians 4:12; 1 Peter 2:23. Thou art his disciple Probably a fling in εκεινου ekeinou (of that fellow). He had called him a prophet (John 9:17) and became a joyful follower later (John 9:36-38). But we are disciples of Moses This they said with proud scorn of the healed beggar. All orthodox rabbis so claimed. [source]
Romans 1:29Covetousness [πλεονεξίᾳ] Lit., the desire of having more. It is to be distinguished from φιλαργυρία , rendered love of money, 1 Timothy 6:10, and its kindred adjective φιλάργυρος , which A.V. renders covetous Luke 16:14; 2 Timothy 3:2; properly changed by Rev. into lovers of money. The distinction is expressed by covetousness and avarice. The one is the desire of getting, the other of keeping. Covetousness has a wider and deeper sense, as designating the sinful desire which goes out after things of time and sense of every form and kind. Hence it is defined by Paul (Colossians 3:5) as idolatry, the worship of another object than God, and is so often associated with fleshly sins, as 1 Corinthians 5:11; Ephesians 5:3,Ephesians 5:5; Colossians 3:5. Lightfoot says: “Impurity and covetousness may be said to divide between them nearly the whole domain of selfishness and vice.” Socrates quotes an anonymous author who compares the region of the desires in the wicked to a vessel full of holes, and says that, of all the souls in Hades, these uninitiated or leaky persons are the most miserable, and that they carry water to a vessel which is full of holes in a similarly holey colander. The colander is the soul of the ignorant (Plato, “Gorgias,” 493). Compare, also, the description of covetousness and avarice by Chaucer, “Romaunt of the Rose,” 183-246.“CovetiseThat eggeth folk in many a guise To take and yeve (give) right nought again,-DIVIDER-
And great treasoures up to laine (lay). -DIVIDER-
-DIVIDER-
… .. -DIVIDER-
-DIVIDER-
And that is she that maketh treachours,-DIVIDER-
And she maketh false pleadours. -DIVIDER-
-DIVIDER-
… .. -DIVIDER-
-DIVIDER-
Full crooked were her hondes (hands) two,-DIVIDER-
For Covetise is ever woode (violent)-DIVIDER-
To grippen other folkes goode.”“AvariceFull foul in painting was that vice. … .. -DIVIDER-
-DIVIDER-
She was like thing for hunger dead,-DIVIDER-
That lad (led) her life onely by bread. -DIVIDER-
-DIVIDER-
… .. -DIVIDER-
-DIVIDER-
This Avarice had in her hand-DIVIDER-
A purse that honge by a band,-DIVIDER-
And that she hid and bond so strong,-DIVIDER-
Men must abide wonder long,-DIVIDER-
Out of the purse er (ere) there come aught,-DIVIDER-
For that ne commeth in her thought,-DIVIDER-
It was not certaine her ententThat fro that purse a peny went.” [source]
1 Corinthians 5:9To have no company with fornicators [μη συναναμιγνυσται πορνοις] Present middle infinitive with μη mē in an indirect command of a late double compound verb used in the papyri to mix up with It is in the N.T. only here and 1 Corinthians 5:11; 2 Thessalonians 3:14 which see. It is used here with the associative instrumental case It is a pertinent question today how far modern views try to put a veneer over the vice in men and women. [source]
2 Thessalonians 3:14That ye have no company with him [μη συναναμιγνυσται αυτωι] The MSS. are divided between the present middle infinitive as above in a command like Romans 12:15; Philemon 3:16 or the present middle imperative συναναμιγνυστε sunanamignusthe The infinitive can also be explained as an indirect command. This double compound verb is late, in lxx and Plutarch, in N.T. only here and 1 Corinthians 5:9,1 Corinthians 5:11. Αυτωι Autōi is in associative instrumental case. [source]
2 Thessalonians 3:14Note that man [τουτον σημειουστε] Late verb σημειοω sēmeioō from σημειον sēmeion sign, mark, token. Put a tag on that man. Here only in N.T. “The verb is regularly used for the signature to a receipt or formal notice in the papyri and the ostraca of the Imperial period” (Moulton & Milligan‘s Vocabulary). How this is to be done (by letter or in public meeting) Paul does not say. That ye have no company with him (μη συναναμιγνυσται αυτωι mē sunanamignusthai autōi). The MSS. are divided between the present middle infinitive as above in a command like Romans 12:15; Philemon 3:16 or the present middle imperative συναναμιγνυστε sunanamignusthe (αι ̇ai and ε ̇e often being pronounced alike in the Koiné{[28928]}š). The infinitive can also be explained as an indirect command. This double compound verb is late, in lxx and Plutarch, in N.T. only here and 1 Corinthians 5:9,1 Corinthians 5:11. Αυτωι Autōi is in associative instrumental case. To the end that he may be ashamed Purpose clause with ινα hina Second aorist passive subjunctive of εντρεπω entrepō to turn on, middle to turn on oneself or to put to shame, passive to be made ashamed. The idea is to have one‘s thoughts turned in on oneself. [source]
1 Timothy 1:10Men-stealers [ανδραποδισταις] Old word from ανδραποδιζω andrapodizō (from ανηρ anēr man, πους pous foot, to catch by the foot), to enslave. So enslavers, whether kidnappers (men-stealers) of free men or stealers of the slaves of other men. So slave-dealers. By the use of this word Paul deals a blow at the slave-trade (cf. Philemon). Liars (πσευσταις pseustais). Old word, see Romans 3:4. False swearers Old word Perjurers. Only here in N.T. For similar lists, see note on 1 Corinthians 5:11; 1 Corinthians 6:9.; Galatians 5:19.; Romans 1:28.; Romans 13:13; Colossians 3:5; Ephesians 5:5; 2 Timothy 3:2. The sound doctrine (αντικειται tēi hugiainousēi didaskaliāi). Dative case after υγιαινω antikeitai for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. “The healthful (hugiainō old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching.” See Titus 1:9; 2 Timothy 4:3. [source]
1 Timothy 1:20Alexander [Αλεχανδρος] Probably the same as the one in 2 Timothy 4:14, but not the Jew of that name in Acts 19:33, unless he had become a Christian since then. I delivered unto Satan (παρεδωκα τωι Σαταναι paredōka tōi Satanāi). See this very idiom (παραδουναι τωι Σαταναι paradounai tōi Satanāi) in 1 Corinthians 5:5. It is a severe discipline of apostolic authority, apparently exclusion and more than mere abandonment (1 Thessalonians 2:18; 1 Corinthians 5:11; 2 Corinthians 2:11), though it is an obscure matter. That they might be taught not to blaspheme Purpose clause with ινα hina and first aorist passive subjunctive of παιδευω paideuō For this use of this common late verb, see note on 1 Corinthians 11:32; 2 Corinthians 6:9. [source]
1 Peter 2:23When he was reviled [λοιδορουμενος] Present passive participle of λοιδορεω loidoreō old verb (from λοιδορος loidoros reviler, 1 Corinthians 5:11) as in John 9:28. [source]
1 Peter 5:12As I account him [ως λογιζομαι] Peter uses Paul‘s phrase (1 Corinthians 4:1; Romans 8:18) in giving approval to Paul‘s former companion (Acts 15:40).I have written (εγραπσα egrapsa). Epistolary aorist applying to this Epistle as in 1 Corinthians 5:11 (not 1 Corinthians 5:9); 1 Corinthians 9:15; Galatians 6:11; Romans 15:15; Philemon 1:19,Philemon 1:21.Briefly “By few words,” as Peter looked at it, certainly not a long letter in fact. Cf. Hebrews 13:22.Testifying (επιμαρτυρων epimarturōn). Present active participle of επιμαρτυρεω epimartureō to bear witness to, old compound, here alone in N.T., though the double compound συνεπιμαρτυρεω sunepimartureō in Hebrews 2:4.That this is the true grace of God Infinitive ειναι einai in indirect assertion and accusative of general reference “In which (grace) take your stand” (ingressive aorist active imperative of ιστημι histēmi). [source]
Greek Commentary for 1 Corinthians 5:11
This is the epistolary aorist referring to this same epistle and not to a previous one as in 1 Corinthians 5:9. As it is (when you read it) I did write unto you. [source]
Condition of the third class, a supposable case. Or a reviler or a drunkard (η λοιδορος η μετυσος ē loidoros ē methusos). Λοιδορος Loidoros occurs in Euripides as an adjective and in later writings. In N.T. only here and 1 Corinthians 6:10. For the verb see note on 1 Corinthians 4:12. Μετυσος Methusos is an old Greek word for women and even men (cf. παροινος paroinos of men, 1 Timothy 3:3). In N.T. only here and 1 Corinthians 6:10. Cf. Romans 13:13. Deissmann (Light from the Ancient East, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul‘s list of vices here and in 1 Corinthians 6:10. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more “respectable” vices! With such a one, no, not to eat Associative instrumental case of τοιουτωι toioutōi after συνεστιειν sunesthiein “not even to eat with such a one.” Social contacts with such “a brother” are forbidden [source]
Λοιδορος Loidoros occurs in Euripides as an adjective and in later writings. In N.T. only here and 1 Corinthians 6:10. For the verb see note on 1 Corinthians 4:12. Μετυσος Methusos is an old Greek word for women and even men (cf. παροινος paroinos of men, 1 Timothy 3:3). In N.T. only here and 1 Corinthians 6:10. Cf. Romans 13:13. Deissmann (Light from the Ancient East, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul‘s list of vices here and in 1 Corinthians 6:10. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more “respectable” vices! [source]
Associative instrumental case of τοιουτωι toioutōi after συνεστιειν sunesthiein “not even to eat with such a one.” Social contacts with such “a brother” are forbidden [source]
Reverse Greek Commentary Search for 1 Corinthians 5:11
This is the correct text. Cf. “their scribes” in Luke 5:30. Matthew gave a great reception These publicans and sinners not simply accepted Levi‘s invitation, but they imitated his example “and were following Jesus” It was a motly crew from the standpoint of these young theologues, scribes of the Pharisees, who were on hand, being invited to pick flaws if they could. It was probably in the long hall of the house where the scribes stood and ridiculed Jesus and the disciples, unless they stood outside, feeling too pious to go into the house of a publican. It was an offence for a Jew to eat with Gentiles as even many of the early Jewish Christians felt (Acts 11:3) and publicans and sinners were regarded like Gentiles (1 Corinthians 5:11). [source]
Rev. renders literally, according to the composition of the word, lover, of money. Only here and 2 Timothy 3:2. Compare the kindred noun, 1 Timothy 6:10. The usual word for covetous is πλεονέκτης (1 Corinthians 5:10, 1 Corinthians 5:11; 1 Corinthians 6:10). [source]
First aorist active indicative of λοιδορεω loidoreō old verb from λοιδορος loidoros (reviler, 1 Corinthians 5:11), in N.T. only here, Acts 23:4; 1 Corinthians 4:12; 1 Peter 2:23. Thou art his disciple Probably a fling in εκεινου ekeinou (of that fellow). He had called him a prophet (John 9:17) and became a joyful follower later (John 9:36-38). But we are disciples of Moses This they said with proud scorn of the healed beggar. All orthodox rabbis so claimed. [source]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
Lit., the desire of having more. It is to be distinguished from φιλαργυρία , rendered love of money, 1 Timothy 6:10, and its kindred adjective φιλάργυρος , which A.V. renders covetous Luke 16:14; 2 Timothy 3:2; properly changed by Rev. into lovers of money. The distinction is expressed by covetousness and avarice. The one is the desire of getting, the other of keeping. Covetousness has a wider and deeper sense, as designating the sinful desire which goes out after things of time and sense of every form and kind. Hence it is defined by Paul (Colossians 3:5) as idolatry, the worship of another object than God, and is so often associated with fleshly sins, as 1 Corinthians 5:11; Ephesians 5:3, Ephesians 5:5; Colossians 3:5. Lightfoot says: “Impurity and covetousness may be said to divide between them nearly the whole domain of selfishness and vice.” Socrates quotes an anonymous author who compares the region of the desires in the wicked to a vessel full of holes, and says that, of all the souls in Hades, these uninitiated or leaky persons are the most miserable, and that they carry water to a vessel which is full of holes in a similarly holey colander. The colander is the soul of the ignorant (Plato, “Gorgias,” 493). Compare, also, the description of covetousness and avarice by Chaucer, “Romaunt of the Rose,” 183-246.“CovetiseThat eggeth folk in many a guise To take and yeve (give) right nought again,-DIVIDER- And great treasoures up to laine (lay). -DIVIDER- -DIVIDER- … .. -DIVIDER- -DIVIDER- And that is she that maketh treachours,-DIVIDER- And she maketh false pleadours. -DIVIDER- -DIVIDER- … .. -DIVIDER- -DIVIDER- Full crooked were her hondes (hands) two,-DIVIDER- For Covetise is ever woode (violent)-DIVIDER- To grippen other folkes goode.”“AvariceFull foul in painting was that vice. … .. -DIVIDER- -DIVIDER- She was like thing for hunger dead,-DIVIDER- That lad (led) her life onely by bread. -DIVIDER- -DIVIDER- … .. -DIVIDER- -DIVIDER- This Avarice had in her hand-DIVIDER- A purse that honge by a band,-DIVIDER- And that she hid and bond so strong,-DIVIDER- Men must abide wonder long,-DIVIDER- Out of the purse er (ere) there come aught,-DIVIDER- For that ne commeth in her thought,-DIVIDER- It was not certaine her ententThat fro that purse a peny went.” [source]
The besetting sin of Corinth. Hence the numerous solemn and emphatic allusions to it in this epistle. See 1 Corinthians 5:11; 1 Corinthians 6:15-18; 1 Corinthians 10:8. [source]
Present middle infinitive with μη mē in an indirect command of a late double compound verb used in the papyri to mix up with It is in the N.T. only here and 1 Corinthians 5:11; 2 Thessalonians 3:14 which see. It is used here with the associative instrumental case It is a pertinent question today how far modern views try to put a veneer over the vice in men and women. [source]
The MSS. are divided between the present middle infinitive as above in a command like Romans 12:15; Philemon 3:16 or the present middle imperative συναναμιγνυστε sunanamignusthe The infinitive can also be explained as an indirect command. This double compound verb is late, in lxx and Plutarch, in N.T. only here and 1 Corinthians 5:9, 1 Corinthians 5:11. Αυτωι Autōi is in associative instrumental case. [source]
Late verb σημειοω sēmeioō from σημειον sēmeion sign, mark, token. Put a tag on that man. Here only in N.T. “The verb is regularly used for the signature to a receipt or formal notice in the papyri and the ostraca of the Imperial period” (Moulton & Milligan‘s Vocabulary). How this is to be done (by letter or in public meeting) Paul does not say. That ye have no company with him (μη συναναμιγνυσται αυτωι mē sunanamignusthai autōi). The MSS. are divided between the present middle infinitive as above in a command like Romans 12:15; Philemon 3:16 or the present middle imperative συναναμιγνυστε sunanamignusthe (αι ̇ai and ε ̇e often being pronounced alike in the Koiné{[28928]}š). The infinitive can also be explained as an indirect command. This double compound verb is late, in lxx and Plutarch, in N.T. only here and 1 Corinthians 5:9, 1 Corinthians 5:11. Αυτωι Autōi is in associative instrumental case. To the end that he may be ashamed Purpose clause with ινα hina Second aorist passive subjunctive of εντρεπω entrepō to turn on, middle to turn on oneself or to put to shame, passive to be made ashamed. The idea is to have one‘s thoughts turned in on oneself. [source]
Old word Perjurers. Only here in N.T. For similar lists, see note on 1 Corinthians 5:11; 1 Corinthians 6:9.; Galatians 5:19.; Romans 1:28.; Romans 13:13; Colossians 3:5; Ephesians 5:5; 2 Timothy 3:2. The sound doctrine (αντικειται tēi hugiainousēi didaskaliāi). Dative case after υγιαινω antikeitai for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. “The healthful (hugiainō old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching.” See Titus 1:9; 2 Timothy 4:3. [source]
See this very idiom (παραδουναι τωι Σαταναι paradounai tōi Satanāi) in 1 Corinthians 5:5. It is a severe discipline of apostolic authority, apparently exclusion and more than mere abandonment (1 Thessalonians 2:18; 1 Corinthians 5:11; 2 Corinthians 2:11), though it is an obscure matter. [source]
Old word from ανδραποδιζω andrapodizō (from ανηρ anēr man, πους pous foot, to catch by the foot), to enslave. So enslavers, whether kidnappers (men-stealers) of free men or stealers of the slaves of other men. So slave-dealers. By the use of this word Paul deals a blow at the slave-trade (cf. Philemon). Liars (πσευσταις pseustais). Old word, see Romans 3:4. False swearers Old word Perjurers. Only here in N.T. For similar lists, see note on 1 Corinthians 5:11; 1 Corinthians 6:9.; Galatians 5:19.; Romans 1:28.; Romans 13:13; Colossians 3:5; Ephesians 5:5; 2 Timothy 3:2. The sound doctrine (αντικειται tēi hugiainousēi didaskaliāi). Dative case after υγιαινω antikeitai for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. “The healthful (hugiainō old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching.” See Titus 1:9; 2 Timothy 4:3. [source]
Probably the same as the one in 2 Timothy 4:14, but not the Jew of that name in Acts 19:33, unless he had become a Christian since then. I delivered unto Satan (παρεδωκα τωι Σαταναι paredōka tōi Satanāi). See this very idiom (παραδουναι τωι Σαταναι paradounai tōi Satanāi) in 1 Corinthians 5:5. It is a severe discipline of apostolic authority, apparently exclusion and more than mere abandonment (1 Thessalonians 2:18; 1 Corinthians 5:11; 2 Corinthians 2:11), though it is an obscure matter. That they might be taught not to blaspheme Purpose clause with ινα hina and first aorist passive subjunctive of παιδευω paideuō For this use of this common late verb, see note on 1 Corinthians 11:32; 2 Corinthians 6:9. [source]
Better, lovers of money. Only here and Luke 16:14. For the noun φιλαργυρία loveof money, see on 1 Timothy 6:10. Love of money and covetousness are not synonymous. Covetous is πλεονέκτης ; see 1 Corinthians 5:10, 1 Corinthians 5:11; Ephesians 5:6. See on Romans 1:29. [source]
The second inscription, concerning the purity of the church. For of Christ rend. of the Lord ( κυρίου ). Ὁνομάζων namethonly here in Pastorals. It means to give a name to, to style, as Mark 3:14; Luke 6:14; 1 Corinthians 5:11: to pronounce a name as having a special virtue, as in incantation, as Acts 19:13: to utter a name as acknowledging and appropriating what the name involves, as a confession of faith and allegiance. So here. Comp. Romans 15:20; 1 Corinthians 5:11; Isaiah 26:13. For ὄνομα namesee on 2 Thessalonians 1:12. Ἁποστήτω ἀπὸ ἀδικίας departfrom iniquity. For the verb, see on 1 Timothy 4:1. Mostly in Luke and Acts. Comp. Numbers 16:26; Isaiah 52:11. Whatever may be implied in God's election, it does not relieve Christians of the duty of strict attention to their moral character and conduct. Comp. Philemon 2:12. The gift of grace (Ephesians 2:8) is exhibited in making one a coworker with God (1 Corinthians 3:9). The salvation bestowed by grace is to be “carried out” (Philemon 2:12) by man with the aid of grace (Romans 6:8-19; 2 Corinthians 6:1). What this includes and requires appears in Philemon 3:10; Philemon 4:1-7; Ephesians 4:13-16, Ephesians 4:22ff.; Colossians 2:6, Colossians 2:7. [source]
Present passive participle of λοιδορεω loidoreō old verb (from λοιδορος loidoros reviler, 1 Corinthians 5:11) as in John 9:28. [source]
Peter uses Paul‘s phrase (1 Corinthians 4:1; Romans 8:18) in giving approval to Paul‘s former companion (Acts 15:40).I have written (εγραπσα egrapsa). Epistolary aorist applying to this Epistle as in 1 Corinthians 5:11 (not 1 Corinthians 5:9); 1 Corinthians 9:15; Galatians 6:11; Romans 15:15; Philemon 1:19, Philemon 1:21.Briefly “By few words,” as Peter looked at it, certainly not a long letter in fact. Cf. Hebrews 13:22.Testifying (επιμαρτυρων epimarturōn). Present active participle of επιμαρτυρεω epimartureō to bear witness to, old compound, here alone in N.T., though the double compound συνεπιμαρτυρεω sunepimartureō in Hebrews 2:4.That this is the true grace of God Infinitive ειναι einai in indirect assertion and accusative of general reference “In which (grace) take your stand” (ingressive aorist active imperative of ιστημι histēmi). [source]
Epistolary aorist applying to this Epistle as in 1 Corinthians 5:11 (not 1 Corinthians 5:9); 1 Corinthians 9:15; Galatians 6:11; Romans 15:15; Philemon 1:19, Philemon 1:21. [source]