But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

But them that are without God judgeth. Put away the wicked man from among yourselves.

For them that are without, God will judge. Put away the evil one from among yourselves.

But those without God judges. Remove the wicked person from amongst yourselves.

whereas them that are without God judgeth? Put away the wicked man from among yourselves.

But them that are without God judges. Therefore put away from among yourselves that wicked person.

while you leave to God's judgement those who are outside? Remove the wicked man from among you.

For those who are outside, God will judge. But send this evil person away from yourselves.

while God judges those who are outside? Put away the wicked from among you.

Put away that wicked person. This is commonly explained as referring to the person who was guilty of an illicit connection with his mother-in-law. For as to those who understand the expression to mean -- "Put away evil or wickedness," they are refuted by the Greek words made use of by Paul, the article (ton) being in the masculine gender, But what if you should view it as referring to the devil, who, undoubtedly in the person of a wicked and unprincipled man, [1] is encouraged to establish his throne among us? For ho poneros (the wicked one) taken simply and without any addition, denotes the prince of all crimes, [2] rather than some wicked man. If this meaning is approved of, Paul shows how important it is [3] not to tolerate wicked persons, as by this means Satan is expelled from his kingdom which he keeps up among us, when indulgence is given to the wicked. [4] If any one, however, prefers to understand it as referring to a man, I do not oppose it. Chrysostom compares the rigor of the law with the mildness of the gospel, inasmuch as Paul was satisfied with excommunication in case of an offense for which the law required the punishment of death, but for this there is no just ground. For Paul is not here addressing judges that are armed with the sword, but an unarmed multitude [5] that was allowed merely to make use of brotherly correction.

Footnotes

1 - "Quand on supporte un homme meschant et mal-vivant;" -- "When a wicked and unprincipled man is allowed to continue." -- Ed.

2 - It is well observed by Witsius in his Dissertations on the Lord's Prayer, (Biblical Cabinet, No. 24,) that the appellation of the evil One is properly applied to Satan, "because he does nothing but what is evil -- because all the evil that exists in the universe originated with him -- because in doing evil, and in persuading others to do evil, he finds his only delight, the wicked and malignant solace of his desperate misery." -- Ed.

3 - "Combien il est utile et necessaire;" -- "How useful it is and necessary."

4 - "Quand il y a vne license de malfaire, et les meschans sont soufferts;" -- "When there is a license to do evil, and the wicked are tolerated."

5 - "Desnuee de puissance externe;" -- "Destitute of external power."

But them - They who are unconnected with the church are under the direct and special government of God. They are indeed sinners, and they deserve punishment for their crimes. But it is not ours to pronounce sentence upon them, or to inflict punishment. God will do that. our province is in regard to the church. We are to judge these; and these alone. All others we are to leave entirely in the hands of God.
Therefore - Greek "And" (καὶ kai). "Since it is yours to judge the members of your own society, do you exercise discipline on the offender and put him away?"
Put away from among yourselves - Excommunicate him; expel him from your society. This is the utmost power which the church has; and this act the church is bound to exercise upon all those who have openly offended against the laws of Jesus Christ.
Remarks On 1-Corinthians 5
1. A public rumor with regard to the existence of an offence in the church should lead to discipline. This is due to the church itself that it may be pure and uninjured; to the cause, that religion may not suffer by the offence; and to the individual, that he may have justice done him, and his character vindicated if he is unjustly accused; or that if guilty he may be reclaimed and reformed - Offences should not be allowed to grow until they become scandalous; but when they do, every consideration demands that the matter should be investigated; 1-Corinthians 5:1.
2. People are often filled with pride when they have least occasion for it; 1-Corinthians 5:2. This is the case with individuals - who are often elated when their hearts are full of sin - when they are indulging in iniquity; and it is true of churches also, that they are most proud when the reins of discipline are relaxed, and their members are cold in the service of God, or when they are even living so as to bring scandal and disgrace on the gospel.
3. We see in what way the Christian church should proceed in administering discipline; 1-Corinthians 5:2. It should not be with harshness, bitterness, revenge, or persecution. It should be with mourning that there is necessity for it; with tenderness toward the offender; with deep grief that the cause of religion has been injured; and with such grief at the existence of the offence as to lead them to prompt and decided measures to remove it.
4. The exercise of discipline belongs to the church itself; 1-Corinthians 5:4. The church at Corinth was to be assembled with reference to this offence, and was to remove the offender. Even Paul, an apostle, and the spiritual father of the church, did not claim the authority to remove an offender except through the church. The church was to take up the case; to act on it; to pass the sentence; to excommunicate the man. There could scarcely be a stronger proof that the power of discipline is in the church, and is not to be exercised by any independent individual, or body of people, foreign to the church, or claiming an independent right of discipline. If "Paul" would not presume to exercise such discipline independently of the church, assuredly no minister, and no body of ministers have any such right now. Either by themselves in a collective congregational capacity, or through their representatives in a body of elders, or in a committee appointed by them; every church is itself originate and execute all the acts of Christian discipline over its members. (See the supplementary note on 1-Corinthians 5:4.)
5. We see the object of Christian discipline; 1-Corinthians 5:5. It is not revenge, hatred, malice, or the more exercise of power that is to lead to it; it is "the good of the individual" that is to be pursued and sought. While the church endeavors to remain pure, its aim and object should be mainly to correct and reform the offender, that his spirit may be saved. When discipline is undertaken from any other motive than this; when it is pursued from private pique or rivalship, or ambition, or the love of power; when it seeks to overthrow the influence or standing of another, it is wrong. The salvation of the offender and the glory of God should prompt to all the measures which should be taken in the case.
6. We see the danger of indulging in any sin - both in reference to ourselves as individuals, or to the church; 1-Corinthians 5:6. The smallest sin indulged in will spread pollution through the whole body, as a little leaven will effect the largest mass.
7. Christians should be pure; 1-Corinthians 5:7-8. Their Saviour - their paschal lamb, was pure; and he died that they might be pure. He gave himself that his people might be holy; and by all the purity of his character; by all the labors and self-denials of his life; by all his sufferings and groans in our behalf, are we called on to be holy.
8. We are here presented with directions in regard to our contact with those who are not members of the church; 1-Corinthians 5:10. There is nothing that is more difficult to be understood than the duty of Christians respecting such contact. Christians often feel that they are in danger from it, and they are disposed to withdraw almost entirely from the world. And they ask with deep solicitude often, what course they are to pursue? Where shall the line be drawn? How far shall they go? And where shall they deem the contact with the world unlawful or dangerous? - A few remarks here as rules may aid us in answering these questions.
(I) Christians are not wholly to withdraw from contact with the people of this world. This was the error of the monastic system, and this error has been the occasion of innumerable corruptions and abominations in the papal church - They are not to do this because:
(a) It is impossible. They must needs then, says Paul, go out of the world.
(b) Because religion is not to be regarded as dissocial, and gloomy, and unkind.
(c) Because they have many interests in common with those who are unconnected with the church, and they are not to abandon them. The interests of justice, and liberty, and science, and morals, and public improvements, and education, are all interests in which they share in common with others.
(d) Many of their best friends - a father, a mother, a son, a daughter, may be outside of the church, and religion does not sever those ties, but binds them more tenderly and closely.
(e) Christians are inevitably connected in commercial dealings with those who are not members of the church; and to cease to have any connection with them would be to destroy their own business, and to throw themselves out of employment and to break up society.
(f) It would prevent the possibility of doing much good either to the bodies or the souls of people. The poor, the needy, and the afflicted are, many of them, out of the church, and they have a claim on the friends of Christ, and on their active beneficence.
(g) It would break up and destroy the church altogether. Its numbers are to be increased and replenished from age to age by the efforts of Christians; and this demands that Christians should have some contact with the people of the world whom they hope to benefit.
(h) An effort to withdraw wholly from the world injures religion. It conveys the impression that religion is morose, severe, misanthropic; and all such impressions do immense injury to the cause of God and truth.
(II) The principles on which Christians should regulate their contact with the world, are these:
(a) They are not to be conformed to the world; they are not to do any thing that shall countenance the views, feelings, principles of the world "as such," or as distinguished from religion. They are not to do anything that would show that they approve of the special fashions, amusements, opinions of the people of the world; or to leave the impression that they belong to the world.
(b) They are to do justice and righteousness to every man, whatever may be his rank, character, or views. They are not to do anything that will be calculated to give an unfavorable view of the religion which they profess to the people of the world.
(c) They are to discharge with fidelity all the duties of a father, husband, son, brother, friend, benefactor, or recipient of favors, toward those who are out of the church; or with whom they may be connected.
(d) They are to do good to all people - to the poor, the afflicted, the needy, the widow, the fatherless.
(e) They are to endeavor so to live and act - so to converse, and so to form their plans as to promote the salvation of all others. They are to seek their spiritual welfare; and to endeavor by example, and by conversation; by exhortation and by all the means in their power to bring them to the knowledge of Christ. For this purpose they are kept on the earth instead of being retrieved to heaven; and to this object they should devote their lives.
9. We see from this chapter who are not to be regarded as Christians, whatever may be their professions; 1-Corinthians 5:11. A person who is:
(1) a fornicator: or,
(2) covetous; or,
(3) an idolater; or,
(4) a "railer;" or,
(5) a drunkard; or,
(6) an "extortioner," is not to be owned as a Christian brother.
Paul has placed the covetous man, and the railer, and extortioners, in most undesirable company. They are ranked with fornicators and drunkards. And yet how many such persons there are in the Christian church - and many, too, who would regard it as a special insult to be ranked with a drunkard or an adulterer. But in the eye of God both are alike unfit for his kingdom, and are to be regarded as having no claims to the character of Christians.
10. God will judge the world, 1-Corinthians 5:12-13. The world that is outside the congregation - the mass of people that make no profession of piety, must give an account to God. They are traveling to His bar; and judgment in regard to them is taken into God's own hands, and He will pronounce their doom. It is a solemn thing "to be judged" by a holy God; and they who have no evidence that they are Christians, should tremble at the prospect of being soon arraigned at His bar.

But them that are without God judgeth,.... Or "will judge", in the great day of judgment; wherefore though such persons did not fall under the censures and punishment of the apostle, nor of a church of Christ, yet they shall not go unpunished; God will call them to an account for their fornication, covetousness, idolatry, extortion, &c. and will judge, condemn, and punish them, according to their works; and therefore since they do not fall under the cognizance of the churches of Christ, they are to be left to the tribunal of God; and all that the saints have to do is to watch over one another, and reprove, rebuke, and censure, as cases require, and as the case of this church did.
Therefore put away from among yourselves that wicked person; not that wicked thing, as some read it, but that wicked one; meaning not the devil, who is sometimes so called; a sense of the words proposed by Calvin, not asserted; but that wicked man, that, incestuous person, whom the apostle would have removed from among them, by excommunication; which was what became them as a church to do, and which lay in their power to do, and could only be done by them, and was to be their own pure act and deed: reference seems to be had to those passages in Deuteronomy 17:7 where the Septuagint render the phrase, , "thou shalt put away that wicked one among yourselves".

put away from among yourselves that wicked--Sentence of excommunication in language taken from Deuteronomy 24:7.

Them that are without God will judge - The passing sentence on these he hath reserved to himself. And ye will take away that wicked person - This properly belongs to you.