New Life Bible Fellowship Church
4/26/2026

      • Psalm 135:5–7KJV1900

  • Before The Throne Of God Above
  • Look, Ye Saints the Sight is Glorious

      • Proverbs 22:1–16KJV1900

  • Introduction:

    In our study of 1 Corinthians, we have completed our first major division in chapters 1-4, emphasizing, Christ the Wisdom of God. In these chapters we saw Paul address the Corinthians' most fundamental problem: the invasion of worldly wisdom into the life of God’s covenant community. This showed itself in factions, the disregard for the exclusive message of the cross, the feeling of spiritual superiority, and the unwillingness to be taught by their own spiritual Father.
    This now has provided the context for the second major division of the letter, Chapters 5-7, with its theme Holiness in the Church, which we began last week with Chapter 5:1-8, When the Church Tolerates Sin and saw Paul confront a shocking case of sin in the Corinthian church—a man living with his stepmother. The Corinthians were arrogant when they should have been mourning. Paul commanded them to deliver the man to Satan for the destruction of his flesh, that his spirit might be saved. He warned that a little leaven leavens the whole lump, and since Christ our Passover has been sacrificed, we must cleanse out the old leaven and celebrate with sincerity and truth. This provided us with one of the most essential characteristics of God’s covenant community, one that was inherited as the product of God’s work of redemption, that of holiness. Holiness matters and must be maintained at all costs.
    So this morning, as we continue in this theme, we will see how Paul uncovers a misunderstanding, that apparently he had written a previous letter. A misunderstanding that we the church of the 21st century still wrestle with. This raises a question the modern church often gets backwards. What are the biblical boundaries the church is to use when judging sin? We are quick to pronounce judgment on the sins of the world while tolerating gross sin within our own ranks.
    We will see that Paul reverses this entirely in Chapter 5:9-13, as we look at Judging Inside, Not Outside, making note that the church has every responsibility to maintain its own integrity. Membership means accountability. Fellowship implies holiness.
    So lets listen as Paul teaches us where the boundaries of church discipline lie—and challenges us to take seriously our responsibility for one another.

    Text: 1 Corinthians 5:9-13

    1 Corinthians 5:9–13 ESV
    9 I wrote to you in my letter not to associate with sexually immoral people— 10 not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. 11 But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one. 12 For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? 13 God judges those outside. “Purge the evil person from among you.”

    Main Idea: Because Christians must judge sin within the church community, we must leave judgment of outsiders to God.

    Background:

    From Death Penalty to Excommunication

    In Israel, "purging" the evil meant execution. The offender was put to death to remove the contamination from the covenant community.
    In the church, the death penalty is not administered. But the principle remains: the covenant community must remove unrepentant offenders to preserve its holiness. Excommunication is the New Testament equivalent—not physical death, but social and spiritual separation from the community.

    The Seriousness of Excommunication

    By using this Deuteronomic formula, Paul underscores the gravity of excommunication. This is not a minor administrative action. It is the church's most severe discipline—the removal of a person from the covenant community, the withdrawal of fellowship, the "handing over to Satan" (v. 5).

    I. Clarifying the Previous Letter (vv. 9-11)

    9 I wrote to you in my letter not to associate with sexually immoral people—
    I wrote to you in my letter
    ἔγραψα (egrapsa) — "I wrote" - The aorist tense points to a past, completed action. Paul is referring to a letter he had previously written.
    τῇ ἐπιστολῇ (tē epistolē) — "The letter" - The definite article ("the letter") indicates a specific letter known to both Paul and the Corinthians. This is not 1 Corinthians itself (which Paul is currently writing) but a previous letter, now lost.
    not to associate with sexually immoral people
    This compound verb is formed from: σύν ("with, together"), ἀνά ("up, among"), μίγνυμι ("to mix") - The resulting meaning is "to mix together with, to mingle closely with, to have close association with." It describes intimate fellowship, not merely casual contact. The infinitive with μή expresses the content of Paul's previous instruction: he commanded them not to associate with sexually immoral people.
    πόρνος (pornos) — "Sexually immoral person / Fornicator" - This noun refers to one who engages in sexual immorality (πορνεία). In the context of chapter 5, the immediate reference is to the incestuous man, but the term is broader—covering any form of illicit sexual activity.
    In summary, Paul reminds the Corinthians of a previous instruction. In an earlier letter, he had told them not to associate with sexually immoral people. This instruction was apparently misunderstood, which Paul will now clarify.
    10 not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world.
    not at all meaning the sexually immoral of this world
    οὐ πάντως (ou pantōs) — "Not at all / Not altogether" - The combination οὐ πάντως is an emphatic negation: "certainly not," "by no means," "not at all." Paul is clarifying that his previous instruction did not refer to the sexually immoral people of the world.
    τοῦ κόσμου τούτου (tou kosmou toutou) — "Of this world" - The phrase "this world" (ὁ κόσμος οὗτος) refers to the present world system—the realm of unbelievers, the society outside the church. Paul distinguishes between immoral people in the world and immoral people in the church.
    or the greedy and swindlers, or idolaters,
    πλεονέκτης (pleonektēs) — "Greedy person / Covetous person" - This noun derives from πλέον ("more") and ἔχω ("to have"). A πλεονέκτης is one who always wants more—greedy, covetous, avaricious. The word describes not just the desire for wealth but the ruthless drive to acquire at others' expense.
    ἅρπαξ (harpax) — "Swindler / Robber / Extortioner" - This noun derives from ἁρπάζω ("to seize, snatch, rob"). An ἅρπαξ is one who takes by force or fraud—a robber, swindler, or extortioner.
    εἰδωλολάτρης (eidōlolatrēs) — "Idolater" - This compound noun combines εἴδωλον ("idol") and λάτρης ("worshiper"). An idolater is one who worships idols. In Corinth, with its many temples, idolatry was pervasive.
    since then you would need to go out of the world
    ὀφείλω (opheilō) — "To owe / To be obligated / To need to" - The imperfect tense (ὠφείλετε) with ἄρα expresses a contrary-to-fact condition: "you would need to" (but you don't, because that's not what I meant).
    ἐξέρχομαι (exerchomai) — "To go out / To leave" - Paul's point is practical: if his instruction meant avoiding all immoral people in the world, the Corinthians would have to leave the world entirely. They would have to withdraw from society, abandon their jobs, cease all contact with unbelievers. This is obviously impossible—and not what Paul intended.
    Paul clarifies his previous instruction by negation. He did not mean the immoral people of this world—whether sexually immoral, greedy, swindlers, or idolaters. To avoid such people completely would require leaving the world. That is not God's calling for Christians. We are to be in the world, though not of it (cf. John 17:15-18).
    John 17:15–18 ESV
    15 I do not ask that you take them out of the world, but that you keep them from the evil one. 16 They are not of the world, just as I am not of the world. 17 Sanctify them in the truth; your word is truth. 18 As you sent me into the world, so I have sent them into the world.
    11 But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one.
    But now I am writing to you
    νῦν δέ (nyn de) — "But now" - The adversative conjunction δέ ("but") signals a contrast with verse 10. Paul now clarifies what he did mean.
    ἔγραψα (egrapsa) — "I wrote / I am writing" - The aorist can be understood as:
    Epistolary aorist: Paul writes from the perspective of the readers; when they receive the letter, the writing will be a past action. Thus: "I am writing to you."
    Reference to the previous letter: Paul is restating what he wrote before. Thus: "I wrote to you."
    In context, either is possible. The point is the same: Paul's instruction concerns those inside the church.
    not to associate with anyone who bears the name of brother
    ἀδελφὸς ὀνομαζόμενος (adelphos onomazomenos) — "One called a brother / One bearing the name of brother" - This is the crucial phrase. Paul is speaking about someone who bears the name of brother—that is, someone who professes to be a Christian, who claims membership in the community of the “unleavened”, who identifies as a believer.
    The participle ὀνομαζόμενος ("being called, being named") suggests that this person claims the identity of "brother" but lives in a way that contradicts the claim. The focus is on profession, not genuine faith. The person identifies as a Christian but practices persistent sin.
    if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler
    he is (eimi [pre, act, sub]) - is actively being, as a lifestyle. John describes such a person in his epistle:
    1 John 1:5–6 ESV
    5 This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. 6 If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth.
    λοίδορος (loidoros) — "Reviler / Verbal abuser" - This noun derives from λοιδορέω ("to revile, to abuse verbally"). A λοίδορος is one who uses words as weapons—insulting, slandering, verbally attacking others. This sin is serious enough to warrant church discipline alongside sexual immorality and idolatry.
    Titus 3:9–11 ESV
    9 But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless. 10 As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, 11 knowing that such a person is warped and sinful; he is self-condemned.
    μέθυσος (methysos) — "Drunkard" - This noun describes one who is habitually drunk—not someone who occasionally overindulges, but one characterized by drunkenness as a lifestyle.
    not even to eat with such a one.
    τοιοῦτος (toioutos) — "Such a one / Such a person" - The demonstrative pronoun refers back to the person described—anyone bearing the name of brother who lives in the sins listed.
    συνεσθίω (synesthiō) — "To eat with" - This compound verb (σύν + ἐσθίω) means "to eat together with." The instruction is practical: do not share meals with such a person.
    μηδέ (mēde) — "Not even" - The negative conjunction intensifies the prohibition. Not only should they not associate generally; they should not even eat with such a person. Table fellowship—the most basic expression of acceptance and community—is withdrawn.
    So again, let’s understand that Paul clarifies his instruction positively. He is not talking about unbelievers but about professing believers who live in persistent sin. With such a person—one who "bears the name of brother" but practices sexual immorality, greed, idolatry, verbal abuse, drunkenness, or fraud—the church must not associate, not even to share a meal.
    Important Note: We are here talking about sin, not preferences or legalistic checklists that are outside of the clear teaching of the Word of God, but sin.
    Okay, you might say, but what do we do with all the evil we see in the world? Where does our boundary of judgment lie?

    II. The Boundary of Judgment (vv. 12-13)

    12 For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge?
    For what have I to do with judging outsiders?
    τί... μοι (ti... moi) — "What... to me?" - This construction expresses lack of involvement or concern: "What is it to me?" "What have I to do with...?" Paul disclaims any responsibility for judging those outside the church.
    τοὺς ἔξω (tous exō) — "Those outside" - The substantival use of the adverb ἔξω ("outside") with the article creates a noun phrase: "those outside," "outsiders." This refers to non-Christians—those outside the church community.
    κρίνω (krinō) — "To judge" - The verb means "to judge, to evaluate, to render a verdict." Paul's question is rhetorical: judging outsiders is not his business—or the church's.
    Is it not those inside the church whom you are to judge?
    οὐχί (ouchi) — "Not? / Is it not?" - This form of the negative particle (strengthened from οὐ) introduces a question expecting a positive answer: "Is it not the case that...?" "Surely you...?"
    τοὺς ἔσω (tous esō) — "Those inside" - The counterpart to τοὺς ἔξω. "Those inside" refers to members of the church community—professing believers under the church's authority.
    The Rhetorical Question - Paul's question expects the answer "Yes!" The church does judge those inside. This is not optional or inappropriate—it is the church's responsibility.
    Paul establishes the boundary of church discipline through two rhetorical questions:
    What business do I have judging outsiders? (Answer: none)
    Is it not those inside whom you judge? (Answer: yes)
    The church's jurisdiction extends to its own members, not to the world.
    13 God judges those outside. “Purge the evil person from among you.”
    God judges those outside
    κρινεῖ (krinei) — "Will judge" or "Judges" - The future tense can indicate:
    Future action: God will judge outsiders (at the final judgment)
    Gnomic future: God is the one who judges outsiders (as a general truth)
    Both are true. God alone has authority over those outside the church. He will render final judgment. The church should leave outsiders to God.
    Purge the evil person from among you
    ἐξαίρω (exairō) — "To remove / To drive out / To purge" - This verb means "to take out, to remove, to drive out." The aorist imperative commands decisive action: "Remove!" "Purge!" "Drive out!"
    τὸν πονηρόν (ton ponēron) — "The evil one / The wicked person" - The substantival adjective πονηρός ("evil, wicked") refers to the person characterized by wickedness—the unrepentant sinner who must be removed.
    ἐξ ὑμῶν αὐτῶν (ex hymōn autōn) — "From among yourselves" - The addition of αὐτῶν ("yourselves") intensifies the phrase. The evil person is not merely "among you" but "among yourselves"—he is one of your own, a member of your community. He must be removed from your midst, an infectious leaven.
    The Deuteronomic Formula
    As noted in the background, this command is a quotation from Deuteronomy (17:7; 19:19; 21:21; 22:21, 24; 24:7). The LXX (Septuagint) reads: καὶ ἐξαρεῖς τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν ("and you shall purge the evil from among yourselves").
    Paul applies this Old Testament command to the church. What Israel was called to do through execution, the church does through excommunication. The principle is the same: the covenant community must remove persistent evil to preserve its holiness.
    The verse contains two statements:
    God judges those outside: Leave outsiders to God.
    Purge the evil person from among you: Act decisively against evil inside.
    The contrast is sharp. The church has no jurisdiction over the world—that is God's domain. But the church has clear responsibility for its own members—and must exercise discipline when necessary. We will see this again as we get into Chapter 6 and deal with lawsuits between brothers.

    So What?

    Do we understand that we are not called to fix the world’s sin problem?
    We must stop being shocked when the world acts like the world. Our primary concern is not "fixing" the neighborhood's morals, but ensuring our own walk and are words are consistent with the Gospel.
    The greatest way to have an affect on the world’s sin problem is to live holy lives and preach the gospel.
    Do we understand that when we must excommunicate a professed brother or sister, that our goal is restorative?
    Even the "purging" mentioned here is intended to be redemptive. We don't remove someone to be cruel, but to wake them up to their need for repentance.
    Do we understand that when we maintain a pure fellowship, we signal to the world that we are a changed people, different from them?
    Fellowship is precious. We must protect the purity of our fellowship because our "eating together" is a testimony to the world that Christ has changed us.
    Do we understand that church membership is a covenant agreement between the people and the leadership that they will submit to and are accountable to the church’s leadership?
    Being part of a church means we have given our brothers and sisters permission to speak into our lives. Accountability is not a burden; it is a safety net for our souls.

      • 1 Corinthians 5:9–13ESV

      • 1 Corinthians 5:9ESV

      • 1 Corinthians 5:10ESV

      • John 17:15–18ESV

      • 1 Corinthians 5:11ESV

      • 1 John 1:5–6ESV

      • Titus 3:9–11ESV

      • 1 Corinthians 5:12ESV

      • 1 Corinthians 5:13ESV

  • I Love You Lord
New Life Bible Fellowship Church
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