The Meaning of 1 Corinthians 5:10 Explained

1 Corinthians 5:10

KJV: Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.

YLT: and not certainly with the whoremongers of this world, or with the covetous, or extortioners, or idolaters, seeing ye ought then to go forth out of the world --

Darby: not altogether with the fornicators of this world, or with the avaricious and rapacious, or idolaters, since then ye should go out of the world.

ASV: not at all meaning with the fornicators of this world, or with the covetous and extortioners, or with idolaters; for then must ye needs go out of the world:

KJV Reverse Interlinear

Yet  not  altogether  with the fornicators  of this  world,  or  with the covetous,  or  extortioners,  or  with idolaters;  for  then  must ye needs  go  out of  the world. 

What does 1 Corinthians 5:10 Mean?

Study Notes

world
kosmos = mankind.
The Greek word kosmos means "order," "arrangement," and so, with the Greeks, "beauty"; for order and arrangement in the sense of system are at the bottom of the Greek conception of beauty.
When used in the N.T. of humanity, the "world" of men, it is organized humanity-- humanity in families, tribes, nations--which is meant. The word for chaotic, unorganized humanity--the mere mass of man is thalassa, the "sea" of men (e.g.) Revelation 13:1 (See Scofield " Revelation 13:8 ") . For "world" (kosmos) in the bad ethical sense, "world system" John 7:7 .

Verse Meaning

However, Paul hastened to clarify that in writing what he had he did not mean a believer should never associate with fornicators outside the church. He did not mean either that they should avoid contact with unbelievers who were sinful in their attitudes and actions toward people and God. Even our holy Lord Jesus Christ ate with publicans and sinners. Such isolationism would require that they stop living in the real world and exist in a Christian ghetto insulated from all contact with unbelievers. This approach to life is both unrealistic and unfaithful to God who has called us to be salt and light in the world ( Matthew 5:13-16; Matthew 28:19-20). Many Christians today struggle with an unbiblical view of separation that tends more toward isolationism than sanctification.
Some interpreters view this discipline as excluding the offender from the community of believers gathered for worship: excommunication. [1] Others view it as social ostracism.
"The Apostle is not thinking of Holy Communion, in which case the mede [2] would be quite out of place: he is thinking of social meals; "Do not invite him to your house or accept his invitations."" [3]
In 2 Thessalonians 3:14 Paul used the same phrase (Gr. sunanamignusthai, lit. mix up together), translated "to associate with" ( 1 Corinthians 5:9), with regard to busybodies in the church. There not associating was to be the last resort of faithful believers in their social dealings with their disobedient brethren (cf. 1 Thessalonians 4:11-12; 1 Thessalonians 5:14). They were not to treat them as enemies, however, but as brothers. Probably Paul had the same type of disciplinary behavior in view here. I tend to think it means excommunication and social ostracism in view of the next verse.

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

1  The sexual immorality person,
6  is cause rather of shame unto them than of rejoicing
7  The old leaven is to be purged out
10  Heinous offenders are to be shamed and avoided

Greek Commentary for 1 Corinthians 5:10

Not altogether [ου παντως]
Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members of the church. He has no jurisdiction over the outsiders (this world, του κοσμου τουτου — tou kosmou toutou). [source]
The covetous [τοις πλεονεκταις]
Old word for the over-reachers, those avaricious for more and more In N.T. only here, 1 Corinthians 6:10; Ephesians 5:5. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. Extortioners (ειδωλολατραις — harpaxin). An old adjective with only one gender, rapacious (Matthew 7:15; Luke 18:11), and as a substantive robber or extortioner (here and 1 Corinthians 6:10). Bandits, hijackers, grafters they would be called today. Idolaters Late word for hirelings This neat Greek idiom of ωπειλετε — epei with the imperfect indicative (οπειλω — ōpheilete from αν — opheilō to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, Grammar, p. 965). Sometimes αν — an is used also as in Hebrews 10:2, but with verbs of obligation or necessity Αρα — an is usually absent as here (cf. Hebrews 9:20). The unexpressed condition here would be, “if that were true” (including fornicators, the covetous, extortioners, idolaters of the outside world). Ara means in that case. [source]
Extortioners [ειδωλολατραις]
An old adjective with only one gender, rapacious (Matthew 7:15; Luke 18:11), and as a substantive robber or extortioner (here and 1 Corinthians 6:10). Bandits, hijackers, grafters they would be called today. [source]
Idolaters [λατρις]
Late word for hirelings This neat Greek idiom of ωπειλετε — epei with the imperfect indicative (οπειλω — ōpheilete from αν — opheilō to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, Grammar, p. 965). Sometimes αν — an is used also as in Hebrews 10:2, but with verbs of obligation or necessity Αρα — an is usually absent as here (cf. Hebrews 9:20). The unexpressed condition here would be, “if that were true” (including fornicators, the covetous, extortioners, idolaters of the outside world). Ara means in that case. [source]
For then must ye needs [επει]
This neat Greek idiom of ωπειλετε — epei with the imperfect indicative Sometimes αν — an is used also as in Hebrews 10:2, but with verbs of obligation or necessity Αρα — an is usually absent as here (cf. Hebrews 9:20). The unexpressed condition here would be, “if that were true” (including fornicators, the covetous, extortioners, idolaters of the outside world). Ara means in that case. [source]
Idolaters [εἰδωλολάτραις]
Only twice outside of Paul's writings: Revelation 21:8; Revelation 22:15. This is the earliest known instance of the use of the word. For the collocation of the covetous and idolaters, compare Colossians 3:15; Ephesians 5:5. New-Testament usage does not confine the term to the worship of images, but extends it to the soul's devotion to any object which usurps the place of God. [source]

Reverse Greek Commentary Search for 1 Corinthians 5:10

Luke 16:14 Covetous [φιλάργυροι]
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]
Luke 18:10 Extortioners [αρπαζω]
An old word, η και — harpax from same root as ο τεος — harpazō to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke 3:13), whether wolves (Matthew 7:15) or men (1 Corinthians 5:10.). The Pharisee cites the crimes of which he is not guilty. [source]
Luke 18:10 Prayed thus [ταυτα προσηυχετο]
Imperfect middle, was praying these things (given following).With himself (προς εαυτον — pros heauton). A soliloquy with his own soul, a complacent recital of his own virtues for his own self-satisfaction, not fellowship with God, though he addresses God.I thank thee But his gratitude to God is for his own virtues, not for God‘s mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the αρπαγες — am-αρπαχ — haaretz or common people, because he was a man and not a woman.Extortioners (αρπαζω — harpages). An old word, η και — harpax from same root as ο τεος — harpazō to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke 3:13), whether wolves (Matthew 7:15) or men (1 Corinthians 5:10.). The Pharisee cites the crimes of which he is not guilty.Or even As the climax of iniquity (Bruce), he points to “this publican.” Zaccheus will admit robbery (Luke 19:8).God (ho theos). Nominative form with the article as common with the vocative use of theos (so Luke 18:13; John 20:28). [source]
Luke 18:10 I thank thee [ευχαριστω σοι]
But his gratitude to God is for his own virtues, not for God‘s mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the αρπαγες — am-αρπαχ — haaretz or common people, because he was a man and not a woman.Extortioners (αρπαζω — harpages). An old word, η και — harpax from same root as ο τεος — harpazō to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke 3:13), whether wolves (Matthew 7:15) or men (1 Corinthians 5:10.). The Pharisee cites the crimes of which he is not guilty.Or even As the climax of iniquity (Bruce), he points to “this publican.” Zaccheus will admit robbery (Luke 19:8).God (ho theos). Nominative form with the article as common with the vocative use of theos (so Luke 18:13; John 20:28). [source]
Romans 3:9 No, in no wise [ου παντως]
“Not at all.” See note on 1 Corinthians 5:10. [source]
Romans 3:9 Are we in worse case than they? [προεχομετα]
The American Revisers render it: “Are we in better case than they?” There is still no fresh light on this difficult and common word though it occurs alone in the N.T. In the active it means to have before, to excel. But here it is either middle or passive. Thayer takes it to be middle and to mean to excel to one‘s advantage and argues that the context demands this. But no example of the middle in this sense has been found. If it is taken as passive, Lightfoot takes it to mean, “Are we excelled” and finds that sense in Plutarch. Vaughan takes it as passive but meaning, “Are we preferred?” This suits the context, but no other example has been found. So the point remains unsettled. The papyri throw no light on it. No, in no wise (ου παντως — ou pantōs). “Not at all.” See note on 1 Corinthians 5:10. We before laid to the charge First aorist middle indicative of προαιτιαομαι — proaitiaomai to make a prior accusation, a word not yet found anywhere else. Paul refers to Romans 1:18-32 for the Greeks and 2:1-29 for the Jews. The infinitive ειναι — einai with the accusative παντας — pantas is in indirect discourse. Under sin (υπο αμαρτιαν — hupo hamartian). See note on Galatians 3:22; Romans 7:14. [source]
1 Corinthians 15:29 Else [επει]
Otherwise, if not true. On this use of επει — epei with ellipsis see note on 1 Corinthians 5:10; note on 1 Corinthians 7:14. [source]
2 Corinthians 2:11 That no advantage may be gained over us [ινα μη πλεονεκτητωμεν]
First aorist passive subjunctive after ινα μη — hina mē (negative purpose) of πλεονεκτεω — pleonekteō old verb from πλεονεκτης — pleonektēs a covetous man (1 Corinthians 5:10.), to take advantage of, to gain, to overreach. In N.T. only in 1 Thessalonians 4:6; 2 Corinthians 2:11; 2 Corinthians 7:2; 2 Corinthians 12:17. “That we may not be overreached by Satan.” [source]
Ephesians 5:5 Idolater []
Compare Colossians 3:5, and see on 1 Corinthians 5:10. [source]
Ephesians 5:5 No [πασου]
Common idiom in the N.T. like the Hebrew= oudeis (Robertson, Grammar, p. 732). Covetous man (πλεονεκτησ πλεον εχω — pleonektēsclass="normal greek">ο εστιν — pleon echō). Old word, in N.T. only here and 1 Corinthians 5:10.; 1 Corinthians 6:10. Which is So Aleph B. A D K L have ο — hos (who), but ο — ho is right. See note on Colossians 3:14 for this use of ειδωλολατρης — ho (which thing is). On εν τηι βασιλειαι του Χριστου και τεου — eidōlolatrēs (idolater) see note on 1 Corinthians 5:10. In the Kingdom of Christ and God (Χριστου και τεου — en tēi basileiāi tou Christou kai theou). Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with τεος — Christou kai theou But Sharp‘s rule cannot be insisted on here because theos is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here. [source]
Ephesians 5:5 Covetous man [πλεονεκτησ πλεον εχω]
Old word, in N.T. only here and 1 Corinthians 5:10.; 1 Corinthians 6:10. [source]
Ephesians 5:5 Which is [ος]
So Aleph B. A D K L have ο — hos (who), but ο — ho is right. See note on Colossians 3:14 for this use of ειδωλολατρης — ho (which thing is). On εν τηι βασιλειαι του Χριστου και τεου — eidōlolatrēs (idolater) see note on 1 Corinthians 5:10. In the Kingdom of Christ and God (Χριστου και τεου — en tēi basileiāi tou Christou kai theou). Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with τεος — Christou kai theou But Sharp‘s rule cannot be insisted on here because theos is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here. [source]
Colossians 3:5 Idolatry []
See on 1 Corinthians 5:10. [source]
2 Timothy 3:2 Covetous [φιλάργυροι]
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]
Hebrews 9:26 Else must he often have suffered [επει εδει αυτον πολλακις πατειν]
A common elliptical use of επει — epei after which one must supply “if that were true” or “in that case,” a protasis of a condition of the second class assumed to be untrue. The conclusion with εδει — edei is without αν — an (verbs of necessity, obligation, etc.). See Robertson, Grammar, p. 963. The conclusion with αν — an occurs in Hebrews 10:2. See also 1 Corinthians 5:10. “Since, if that were true, it would be necessary for him to suffer often.” Since the foundation of the world See Hebrews 4:3 for this phrase. The one sacrifice of Christ is of absolute and final value (1 Peter 1:19.; Revelation 13:8). At the end Consummation or completion as in Matthew 13:39. which see. Hath he been manifested Perfect passive indicative of πανεροω — phaneroō permanent state. See “the primitive hymn or confession of faith” (Moffatt) in 1 Timothy 3:16 and also 1 Peter 1:20. Jesus came once for all (Hebrews 1:2). To put away sin See Hebrews 7:18 for the word ατετησις — athetēsis “The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions” (Vincent). [source]
2 Peter 2:21 It were better [κρειττον ην]
Apodosis of a condition of second class without αν — an as is usual with clauses of possibility, propriety, obligation (Matthew 26:24; 1 Corinthians 5:10; Romans 7:7; Hebrews 9:26). [source]
Revelation 21:8 Fornicators [πορνοις]
Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις — pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν — pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]
Revelation 21:8 Idolaters [ειδωλολατραις]
See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν — pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]
Revelation 21:8 For the fearful [τοις δειλοις]
Old word (from δειδω — deidō to fear) for the cowardly, who recanted under persecution, in N.T. only here, Matthew 8:26; Mark 4:40.Unbelieving (απιστοις — apistois). “Faithless,” “untrustworthy,” in contrast with Christ “ο πιστος — ho pistos ” (Revelation 1:5). Cf. Revelation 2:10, Revelation 2:13; Revelation 3:14; Revelation 17:14. Disloyalty is close kin to cowardice.Abominable Perfect passive participle of βδελυσσω — bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).Murderers (πονευσιν — phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).Fornicators Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις — pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν — pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]
Revelation 21:8 Abominable [εβδελυγμενοις]
Perfect passive participle of βδελυσσω — bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).Murderers (πονευσιν — phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).Fornicators Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις — pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν — pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]

What do the individual words in 1 Corinthians 5:10 mean?

not altogether with the sexually immoral the world of this or covetous and swindlers idolaters since you would need then from to depart
οὐ πάντως τοῖς πόρνοις τοῦ κόσμου τούτου πλεονέκταις καὶ ἅρπαξιν εἰδωλολάτραις ἐπεὶ ὠφείλετε ἄρα ἐκ ἐξελθεῖν

πάντως  altogether 
Parse: Adverb
Root: πάντως  
Sense: altogether.
τοῖς  with  the 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
πόρνοις  sexually  immoral 
Parse: Noun, Dative Masculine Plural
Root: πόρνος  
Sense: a man who prostitutes his body to another’s lust for hire.
κόσμου  world 
Parse: Noun, Genitive Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.
τούτου  of  this 
Parse: Demonstrative Pronoun, Genitive Masculine Singular
Root: οὗτος  
Sense: this.
πλεονέκταις  covetous 
Parse: Noun, Dative Masculine Plural
Root: πλεονέκτης  
Sense: one eager to have more, esp.
ἅρπαξιν  swindlers 
Parse: Adjective, Dative Masculine Plural
Root: ἅρπαξ  
Sense: rapacious, ravenous.
εἰδωλολάτραις  idolaters 
Parse: Noun, Dative Masculine Plural
Root: εἰδωλολάτρης  
Sense: a worshipper of false gods, a idolater.
ἐπεὶ  since 
Parse: Conjunction
Root: ἐπεί  
Sense: when, since.
ὠφείλετε  you  would  need 
Parse: Verb, Imperfect Indicative Active, 2nd Person Plural
Root: ὀφείλω  
Sense: to owe.
ἐξελθεῖν  to  depart 
Parse: Verb, Aorist Infinitive Active
Root: ἐξέρχομαι 
Sense: to go or come forth of.