Paul had written this congregation a previous letter that is no longer extant. [1] In it he urged the Corinthians to avoid associating with fornicators. The same Greek word, pornois, occurs here as in 1 Corinthians 5:1. In view of this instruction the Corinthians" toleration of the incestuous brother in the church was especially serious. [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 5:9
I wrote unto you in my epistle [εγραπσα υμιν εν τηι επιστοληι] Not the epistolary aorist, but a reference to an epistle to the Corinthians earlier than this one (our First Corinthians), one not preserved to us. What a “find” it would be if a bundle of papyri in Egypt should give it back to us? [source]
To 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]
I write - in my epistle [] American Rev., as it is I wrote. The reference is probably to a former letter now lost. Some explain ἔγραψα Iwrote as the epistolary aorist (see on 1 John 2:13); but the words in my epistle seem to favor the other view. [source]
To company [συναναμίγνυσθαι] Only here and 2 Thessalonians 3:14. The translation company is inadequate, but cannot perhaps be bettered. The word is compounded of σύν together ἀνά upand down among, and, μίγνυμι tomingle. It denotes, therefore, not only close, but habitual, intercourse. [source]
Reverse Greek Commentary Search for 1 Corinthians 5:9
Acts 19:10So that all they which dwelt in Asia heard [ωστε παντας τους κατοικουντας την Ασιαν ακουσαι] Actual result with ωστε hōste and the infinitive with accusative of general reference as is common (also Acts 19:11) in the Koiné{[28928]}š (Robertson, Grammar, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of Revelation 1:11; 2; 3. Demetrius in Acts 19:26 will confirm the tremendous influence of Paul‘s ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: “For the contagion of this superstition has not only spread through cities, but also through villages and country places.” It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1 Corinthians 5:9), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1 Corinthians 16:12). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (Acts 19:22,Acts 19:29; Acts 20:4). Paul‘s message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus. [source]
1 Corinthians 5:11But 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]
2 Corinthians 10:9As if I would terrify you by my letters [ως αν εκποβειν υμας δια των επιστολων] This use of ως αν hōs an with the infinitive is seen in the papyri (Moulton, Prolegomena, p. 167) and it is not αν an in the apodosis (Robertson, Grammar, pp. 974, 1040). The active of this old compound verb means to frighten, to terrify. Here only in N.T. It is common in the lxx (Job 7:14; 33:16). Note plural (letters) here and cf. 1 Corinthians 5:9; 2 Corinthians 2:3. [source]
Ephesians 3:3As I wrote afore [κατως προεγραπσα] First aorist active indicative of προγραπω prographō as in Romans 15:4, not picture forth as Galatians 3:1. But when and where? Epistolary aorist for this Epistle? That is possible. A previous and lost Epistle as in 1 Corinthians 5:9 ? That also is abstractly possible. To the preceding discussion of the Gentiles? Possible and also probable. In few words (εν ολιγωι en oligōi). Not = προ ολιγου pro oligou shortly before, but as in Acts 26:28 “in brief space or time” = συντονως suntonōs (Acts 24:4), “briefly.” [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]
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]
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 5:9
Not the epistolary aorist, but a reference to an epistle to the Corinthians earlier than this one (our First Corinthians), one not preserved to us. What a “find” it would be if a bundle of papyri in Egypt should give it back to us? [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]
American Rev., as it is I wrote. The reference is probably to a former letter now lost. Some explain ἔγραψα Iwrote as the epistolary aorist (see on 1 John 2:13); but the words in my epistle seem to favor the other view. [source]
Only here and 2 Thessalonians 3:14. The translation company is inadequate, but cannot perhaps be bettered. The word is compounded of σύν together ἀνά upand down among, and, μίγνυμι tomingle. It denotes, therefore, not only close, but habitual, intercourse. [source]
Reverse Greek Commentary Search for 1 Corinthians 5:9
Actual result with ωστε hōste and the infinitive with accusative of general reference as is common (also Acts 19:11) in the Koiné{[28928]}š (Robertson, Grammar, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of Revelation 1:11; 2; 3. Demetrius in Acts 19:26 will confirm the tremendous influence of Paul‘s ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: “For the contagion of this superstition has not only spread through cities, but also through villages and country places.” It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1 Corinthians 5:9), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1 Corinthians 16:12). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (Acts 19:22, Acts 19:29; Acts 20:4). Paul‘s message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus. [source]
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]
This use of ως αν hōs an with the infinitive is seen in the papyri (Moulton, Prolegomena, p. 167) and it is not αν an in the apodosis (Robertson, Grammar, pp. 974, 1040). The active of this old compound verb means to frighten, to terrify. Here only in N.T. It is common in the lxx (Job 7:14; 33:16). Note plural (letters) here and cf. 1 Corinthians 5:9; 2 Corinthians 2:3. [source]
First aorist active indicative of προγραπω prographō as in Romans 15:4, not picture forth as Galatians 3:1. But when and where? Epistolary aorist for this Epistle? That is possible. A previous and lost Epistle as in 1 Corinthians 5:9 ? That also is abstractly possible. To the preceding discussion of the Gentiles? Possible and also probable. In few words (εν ολιγωι en oligōi). Not = προ ολιγου pro oligou shortly before, but as in Acts 26:28 “in brief space or time” = συντονως suntonōs (Acts 24:4), “briefly.” [source]
PoSee on 1 Corinthians 5:9. [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]
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]
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]