What does 1 Corinthians 5:11 mean by "not to associate" with certain people? Passage in Focus “But now I am writing to you not to associate with anyone who calls himself a brother but is sexually immoral or greedy, an idolater or verbally abusive, a drunkard or swindler. With such a man do not even eat.” (1 Corinthians 5:11) Immediate Literary Context Paul has just ordered that the flagrantly immoral man of verses 1–5 be removed from fellowship. Verses 9–10 clarify he is not prohibiting normal interaction with the unbelieving world, “since then you would have to leave the world,” but rather with professing Christians persisting in grave, public sin. Verse 12 underlines the sphere: “Are you not to judge those inside?” Church discipline is in view, not social snobbery. The Key Verb: “Not to Associate” (sunanamígnymi) The compound sun (“together”) + anamígnymi (“mix, mingle”) was used of metals alloyed or armies inter-mingled. Present infinitive form marks ongoing avoidance of habitual fellowship. The idea is to cease blending lives in a way that blurs moral boundaries. Paul repeats this verb in 2 Thessalonians 3:14, adding “yet do not regard him as an enemy, but admonish him as a brother,” showing the action aims at loving correction, not hatred. “Do Not Even Eat” In a Greco-Roman setting, table fellowship implied acceptance and solidarity. Archaeological digs of Corinthian “dining rooms” (triclinium mosaics catalogued by Wiseman, 1974) reveal capacity for the shared meals (syssitia) that often merged into the Lord’s Supper (1 Corinthians 11). Thus Paul’s ban reaches both ordinary meals and the Eucharistic table. To share bread with the unrepentant would falsely signal that all is spiritually well (cf. Didache 9.5). The Listed Sins • Sexually immoral (pornos) – any persistent sexual practice outside the male-female covenant of marriage (cf. Leviticus 18; Matthew 19:4-6). • Greedy (pleonektēs) – avarice driving exploitation (Ephesians 5:5 equates it with idolatry). • Idolater – worshiper of any god or ideology rivaling Yahweh. • Verbally abusive (loidoros) – reviler, character assassin. • Drunkard (methysos) – enslaved to intoxicants (Proverbs 23:29-35). • Swindler (harpax) – extortionist, cheat. Each noun is singular, picturing a person defined by the practice rather than an isolated lapse (present participles in v. 10 confirm ongoing lifestyle). Inside vs. Outside the Church Paul’s concern is covenantal identity. Israel was commanded, “Purge the evil from among you” (Deuteronomy 13:5, LXX quoted verbatim in 1 Corinthians 5:13). The church, as the new-covenant community, must display God’s holiness (1 Peter 2:9-12). Discipline therefore applies to self-identified believers; outreach to unbelievers continues unimpeded (Luke 5:29–32). Purpose of the Ban A. Restoration of the sinner – “so that his spirit may be saved in the day of the Lord” (v. 5). B. Protection of the flock – “a little leaven leavens the whole batch” (v. 6). C. Witness to the world – holiness authenticates the gospel (Matthew 5:14-16). Church history confirms the remedy works: the offender seems to repent by 2 Corinthians 2:6-8 (“this punishment inflicted by the majority is sufficient”). Biblical Procedure 1. Private reproof (Matthew 18:15). 2. One or two witnesses (Matthew 18:16; Deuteronomy 19:15). 3. Announcement to the church (Matthew 18:17a). 4. Removal / non-association (Matthew 18:17b; Titus 3:10–11). 5. Ongoing admonition without hostility (2 Thessalonians 3:15). Practical Applications Today • Church membership: Revoke voting, serving, teaching, or communion privileges. • Social settings: No casual meals or recreational outings that imply spiritual harmony. Quick, purposeful contact (texts, calls) to urge repentance remains appropriate. • Business: Avoid partnerships that require shared ethical trust (2 Corinthians 6:14). Mere workplace coexistence is unavoidable but voluntary entanglements are discouraged. • Family: Marriage ties continue (1 Corinthians 7:12-16). A believing spouse maintains conjugal duty while withholding the symbolic spiritual fellowship forbidden here (e.g., joint communion at church). Psychological & Behavioral Insight Boundaries clarify consequences, often triggering self-evaluation. Clinical studies on intervention (e.g., Johnson Institute, 1986) show that loving detachment coupled with clear loss of community raises repentance probability more than nagging presence. Scripture anticipated this dynamic centuries earlier. Harmony with the Whole Canon Old Testament: Israel quarantined lepers (Leviticus 13), expelled idols (2 Kings 23), and excluded unclean from the camp (Numbers 5:2). Gospels: Jesus laid out disciplinary steps (Matthew 18). Acts & Epistles: Ananias and Sapphira (Acts 5), Hymenaeus and Alexander (1 Timothy 1:20) illustrate apostolic enforcement. Early Church Testimony Tertullian (Apology 39) describes the disciplined as “reduced to lay status and barred from the common prayer and the sacred feast.” Cyprian (Ephesians 51.8) records formal readmission upon repentance—evidence the first believers saw 1 Corinthians 5:11 as binding. Theological Rationale God’s character is light (1 John 1:5). Union with Christ joins believers to that light (Romans 6:1-4). Persisting darkness within the fold obscures God’s glory. Separation is thus doxological: it magnifies divine holiness and the transformative power of the resurrection life. Evangelistic Dimension The withdrawn fellowship itself preaches: “Sin kills, Christ saves.” When the prodigal feels the famine (Luke 15), he “comes to his senses.” The church’s firm love creates that famine. Restoration then showcases grace to onlookers, validating the gospel’s claim to new birth (2 Corinthians 5:17). Concluding Summary “Not to associate” in 1 Corinthians 5:11 commands believers to cease all fellowship that communicates spiritual partnership with professing Christians persisting in overt, unrepentant sin. The action, motivated by holiness and love, targets restoration of the sinner, protection of the church, and witness to the world. It involves withdrawing table fellowship, ministry involvement, and voluntary social mingling, while maintaining admonishing contact and praying for repentance. This consistent biblical pattern—textually secure, historically practiced, and behaviorally sound—continues as an essential mark of a church seeking to glorify God. |
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