1 It is reported commonly that there is sexual immorality among you, and such sexual immorality as is not so much as named among the Gentiles, that one should have his father’s wife.
Tertullian · AD 220 Thus He has not prohibited judging, but taught (how to do it). Whence the apostle withal judges, and that in a case of fornication, that "such a man must be surrendered to Satan for the destruction of the flesh; " chiding them likewise because "brethren" were not "judged at the bar of the saints: " for he goes on and says, "To what (purpose is it) for me to judge those who are…
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 are arrogant, and have not rather mourned, that he that has done this deed might be taken away from among you.
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 truly, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that has so done this deed,
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…
Theodoret of Cyrus · AD 458 None would expect anything else, implies Paul, once again showing how important the matter was.
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 Christ, when you are gathered together, and my spirit, with the power of our Lord Jesus Christ,
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 the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
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.
Jerome · AD 420 Paul has delivered over to Satan those who had already blasphemed of their own free will.
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 glorying is not good. Do you not know that a little leaven leavens the whole 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 Clean out therefore the old leaven, that you may be a new lump, as you are unleavened. For even Christ our Passover is sacrificed for us:
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 The old leaven has a double meaning here. On the one hand, it refers to false teaching, just as Jesus warned his disciples to beware the leaven of the Pharisees. On the other hand, it also refers to the sin of fornication being dealt with here. Paul teaches that the passover is the sacrifice, and not the exodus, as some people think.
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 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.
Ambrosiaster · AD 384 Just as a little leaven leavens the whole lump, an evil life corrupts the whole man. Therefore Paul wants us to avoid not only evil acts but all interest in sin, so that sincerity may cleanse our lives and truth may exclude all deception.
Theophylact of Ohrid · AD 1107 He shows that every time is a time of celebration for Christians, because of the abundance of gifts bestowed upon them. For the Son of God became man and was slain so that you might celebrate — not with the leaven of the old Adam, and not with a life full of evil, or, what is worse, of wickedness; for evil is everyone who does what is evil, but wicked is the one who does it wit…
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.
9 I wrote to you in a 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.
Theodoret of Cyrus · AD 458 Paul is not referring to another letter but to this one, for he has just said that a little leaven leavens the whole lump.
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 Yet not altogether with the sexually immoral of this world, or with the greedy, or swindlers, or with idolaters; for then must you needs go out of the world.
Tertullian · AD 220 Thus our "adversary" (therein mentioned ) is the heathen man, who is walking with us along the same road of life which is common to him and ourselves. Now "we must needs go out of the world," if it be not allowed us to have conversation with them.
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 have written to you not to associate, if any man that is called a brother be a sexually immoral person, or greedy, or an idolater, or a reviler, or a drunkard, or a swindler; with such a one no not 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.
Fabian of Rome · AD 250 In like manner keep yourselves separate from all those of whom the apostle makes mention when he says, "with such persons, no, not to eat; ". Those also are to be dealt with in like manner of whom he says, "With such persons, no, not to eat; "
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 have I to do to judge them also that are without? do not you judge them that are 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 God judges those outside. Therefore put away from among yourselves that wicked person.
Tertullian · AD 220 But, as the argument now stands, since what is eternal can be deemed evil, the evil must prove to be invincible and insuperable, as being eternal; and in that case it will be in vain that we labour "to put away evil from the midst of us; " in that case, moreover, God vainly gives us such a command and precept; nay more, in vain has God appointed any judgment at all, when He mea…
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.