Immorality Rebuked 1 Actually sexual immorality is reported among you, and such sexual immorality as is not even among the pagans — so as for one to have the wife of the father.
Tertullian · AD 220 Of course, a man of the noble courage of our apostle (to say nothing of the Holy Ghost) was afraid, when writing to the children whom he had begotten in the gospel, to speak freely of the God of the world; for against Him he could not possibly seem to have a word to say, except only in a straightforward manner!
John Chrysostom · AD 407 When he was discoursing about their divisions, he did not indeed at once address them vehemently, but more gently at first; and afterwards, he ended in accusation, saying thus, "For it hath been signified unto me concerning you, my brethren, by them which are of the household of Chloe, that there are contentions among you." But in this place, not so; but he lays about him immed…
Thomas Aquinas · AD 1274 After discussing matters which pertain to the sacrament of baptism, the Apostle begins to consider matters which pertain to matrimony. First, he attacks a sin contrary to matrimony, namely, fornication; secondly, he discusses matrimony itself (c. 7). In regard to the first he does two things: first, he mentions the crime; secondly, he censures it (v. 6).
2 And you yourselves are puffed up, and did not rather mourn, so that the one having performed this deed may be taken out of your midst.
Tertullian · AD 220 Accordingly, he could have said that to a fornicator, too, "affection" only was conceded, not "communion "as well; to an incestuous man, however, not even "affection; "whom he would, to be sure, have bidden to be banished from their midst -much more, of course, from their mind.
John Chrysostom · AD 407 And "tell me not," saith he, "that the fornicator is but one: the charge hath become common to all." Wherefore at once he added, "and ye are puffed up:" he said not, "with the sin;" for this would imply want of all reason: but with the doctrine you have heard from that person. This however he set not down himself, but left it undetermined, that he might inflict a heavier blow.
Thomas Aquinas · AD 1274 Then when he says, you are arrogant, he mentions the guilt of those who condoned this sin: first, he condemns them for condoning it; secondly, he supplies what they failed to supply (v. 3).
3 For I myself indeed, though being absent in body but being present in spirit, have already judged the one having so produced this, as being present:
Tertullian · AD 220 Come, now, if he had not "wholly saddened" so many persons in the first Epistle; if he had "rebuked" none, had "terrified" none; if he had "smitten" the incestuous man alone; if, for his cause, he had sent none into panic, had struck (no) "inflated" one with consternation,-would it not be better for you to suspect, and more believing for you to argue, that rather some one far d…
John Chrysostom · AD 407 "For I verily being absent in body, but present in spirit." Mark his energy. He suffers them not even to wait for his presence, nor to receive him first and then pass the sentence of binding: but as if on the point of expelling some contagion before that it have spread itself into the rest of the body, he hastens to restrain it.
Thomas Aquinas · AD 1274 Then when he says, For though absent in body, he supplies for their failure by pronouncing sentence against the sinner. In regard to this he does three things: first, he shows the authority of the judge; secondly, the method of judging; thirdly, the sentence of the judge (v. 5). As to the first he does two things: first, he shows the authority of the minister, i.e., himself.
4 in the name of our Lord Jesus, you having been gathered together and my spirit, with the power of our Lord Jesus,
Cyprian · AD 258 That you bewail and grieve over the downfall of our brethren I know from myself, beloved brethren, who also bewail with you and grieve for each one, and suffer and feel what the blessed apostle said: "Who is weak," said he, "and I am not weak? who is offended, and I burn not?
John Chrysostom · AD 407 Then lest he should be thought too authoritative and his speech sound rather self-willed, mark how he makes them also partners in the sentence.
Thomas Aquinas · AD 1274 Then when he says, When you are, he shows the manner of judging, and touches on three things: first, the assembling of the congregation when he says: When you are assembled.
5 to deliver such a one to Satan for destruction of the flesh, so that the spirit may be saved in the day of the Lord.
Shepherd of Hermas · AD 160 "Sir, who is this shepherd, who is so pitiless and severe, and so completely devoid of compassion for these sheep?" "This," he replied, "is the angel of punishment; and he belongs to the just angels, and is appointed to punish.
John Chrysostom · AD 407 Then making it yet more awful, he saith, "with the power of our Lord Jesus Christ;" that is, either that Christ is able to give you such grace as that you should have power to deliver him to the devil; or that He is Himself together with you passing that sentence against him.
Thomas Aquinas · AD 1274 Then when he says, you are to deliver, he delivers the sentence of condemnation, in regard to which he does three things. First, he assigns the punishment when he says: you are to deliver this man to Satan. This can be understood in two ways.
6 Your boasting is not good. Do you not know that a little leaven leavens all the lump?
Irenaeus · AD 202 And we have the precept: "If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one no not to eat." And again does the apostle say, "Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the sons of mistrust.
John Chrysostom · AD 407 Then, having ended his sentence, and spoken it in brief without dwelling on it, he brings in again a rebuke, directing himself against them; "Your glorying is not good:" signifying that it was they up to the present time who had hindered him from repenting, by taking pride in him.
Thomas Aquinas · AD 1274 After reminding the Corinthians of two crimes, namely, that of the fornicator and that of those who condoned the sin, the Apostle now censures both crimes. First, the crime of condoning his sin; secondly, the sin of the fornication (c. 6).
7 Cleanse out the old leaven, that you may be a new lump, even as you are unleavened. For also our Passover lamb has been sacrificed — Christ.
Ignatius of Antioch · AD 108 Let us not, therefore, be insensible to His kindness. For were He to reward us according to our works, we should cease to be. For "if Thou, Lord, shalt mark iniquities, O Lord, who shall stand?" Let us therefore prove ourselves worthy of that name which we have received.
Ambrosiaster · AD 384 It should be asked whether Pascha is to be interpreted as “passage,” as it appears to the Greeks. — The Apostle could not have been mistaken when he says, “Christ our Pascha has been sacrificed” (1 Cor. 5:7).
Thomas Aquinas · AD 1274 Then when he says, Cleanse out the old leaven, he shows what should be done in the future: first he presents the teaching; secondly, he assigns reason (v.7).
8 So that let us celebrate the feast, not with old leaven nor with leaven of malice and wickedness, but with unleavened bread of sincerity and of truth.
Origen of Alexandria · AD 253 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. Of sincerity, in respect of conduct; of truth, in respect of knowledge; for in both of these the true unleavened bread is characterized.
John Chrysostom · AD 407 "For our Passover also hath been sacrificed for us, even Christ; wherefore let us keep the feast: not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." So also Christ called His doctrine Leaven.
Thomas Aquinas · AD 1274 Then when he says, Let us, therefore, celebrate, he reaches his conclusion. To understand this it should be noted that the paschal lamb, after being sacrificed, was eaten with unleavened bread. Therefore, just as the paschal lamb was a figure of our sacrificed pasch, so the observance of the new pasch should conform to the old paschal observances.
Expel the Immoral Brother 9 I wrote to you in the letter not to associate with the sexually immoral —
Tertullian · AD 220 But now I write to you, if any is named a brother among you, (being) a fornicator, or an idolater" (for what so intimately joined?), "or a defrauder" (for what so near akin?), and so on, "with such to take no food even," not to say the Eucharist: because, to wit, withal "a little leaven spoileth the flavour of the whole lump.
John Chrysostom · AD 407 For since he had said, "Ye have not rather mourned, that such an one should be taken away;" and, "Purge out the old leaven;" and it was likely that they would surmise it to be their duty to avoid all fornicators: for if he that has sinned imparts some of his own mischief to those who have not sinned, much more is it meet to keep one's self away from those without: (for if one o…
Thomas Aquinas · AD 1274 Above the Apostle had advised the Corinthians to remove a sinner from their midst. But they postponed doing this, because they gave a false interpretation to something he had written in a previous epistle.
10 not at all with the sexually immoral of this world or with the covetous and with swindlers or with idolaters, since then you would have been obliged to depart from the world.
Tertullian · AD 220 All waves thereof whatsoever suffocate; every eddy thereof sucks down unto Hades. Let no one say, "Who will so safely foreguard himself? We shall have to go out of the world!" As if it were not as well worth while to go out, as to stand in the world as an idolater!
Ambrosiaster · AD 384 Paul means that it would be better to die than to mix with fellow believers who sin like the fornicator in question, because death would put an end to it sooner rather than later.
Thomas Aquinas · AD 1274 Then when he says, not at all meaning, he corrects the false interpretation of the above words: first, he states what he does mean; secondly, he draws a conclusion (v. 10b). In regard to the first it should be noted that the Corinthians had given two false interpretations to his statement. First, they supposed that he was referring to fornicators who are unbelievers.
11 But now I wrote to you not to associate with him if anyone being designated a brother shall be sexually immoral or a coveter or an idolater or a verbal abuser or a drunkard or a swindler — with such a one not even to eat.
Ignatius of Antioch · AD 108 Brethren, be not deceived. If any man follows him that separates from the truth, he shall not inherit the kingdom of God; and if any man does not stand aloof from the preacher of falsehood, he shall be condemned to hell. For it is obligatory neither to separate from the godly, nor to associate with the ungodly.
Origen of Alexandria · AD 253 The Apostle seems, by a comparison of fornicators, to say that the fornicators among us are far worse; for he who fornicates from outside does not corrupt the "temple of God", does not, taking away the "members of Christ", make them "members of a harlot", does not leaven the whole lump; and that one, when he wills, repents and has forgiveness of sins, but he who has fornicated…
Thomas Aquinas · AD 1274 Then when he says, But rather, he presents the true interpretation. First, he states his intention; secondly, he assigns a reason (v. 12); thirdly, he draws the intended conclusion (v. 13b).
12 For what is it to me to judge those outside? Do you yourselves not judge those within?
Tertullian · AD 220 Dogs, sorcerers, fornicators, murderers, out!" -of course, such as do not act according to the precepts; for to be sent out is the portion of those who have been within. Moreover "What have I to do to judge them who are without? " had preceded (the sentences now in question).
John Chrysostom · AD 407 Next he adds also the reason why he forbids them not to mix with heathens of that character, implying that it is not only impossible, but also superfluous.
Thomas Aquinas · AD 1274 Then when he says, For what have I, he gives the reason for what he had said. In regard to this he does three things: first, he gives the reason, saying: I have said that this is to be understood of brothers and not unbelievers, for what have I to do, i.e., what business is it of mine to judge, i.e., pass a sentence of condemnation on outsiders, i.e., on unbelievers who are com…
13 But those outside God will judge. “Expel the evil one out from among yourselves.”
Tertullian · AD 220 "Have no fellowship with the unfruitful works of darkness; " for (in the Psalm it is written, ) "With the holy man thou shalt be holy, and with the perverse thou shalt be perverse; " and, "Thou shalt put away evil from among you." Again, "Go ye out from the midst of them; touch not the unclean thing; separate yourselves, ye that bear the vessels of the Lord.
John Chrysostom · AD 407 "Put away from among yourselves the wicked person." He used an expression found in the Old Testament, partly hinting that they too will be very great gainers, in being freed as it were from some grievous plague; and partly to shew that this kind of thing is no innovation, but even from the beginning it seemed good to the legislator that such as these should be cut off.
Thomas Aquinas · AD 1274 Thirdly, he settles a doubt. For some one might conclude that unbelievers are better for not being condemned for the above mentioned sins.