1 Corinthians 5:9–6:11

Paul tells us here that he has already written to the Corinthians once. Because they failed to take action then, he is now writing a second time.

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 ought not to spare a friend on account of such mischief arising from him, much less any others;) and under this impression, it was probable that they would separate themselves from the fornicators among the Greeks also, and the matter thus turning out impossible, they would have taken it more to heart: he used this mode of correction, saying, "I wrote unto you to have no company with fornicators, yet not altogether with the fornicators of this world:" using the word "altogether," as if it were an acknowledged thing. For that they might not think that he charged not this upon them as being rather imperfect, and should attempt to do it under the erroneous impression that they were perfect, he shews that this were even impossible to be done, though they wished it ever so much. For it would be necessary to seek another world. Wherefore he added, "For ye must needs then go out of the world." Seest thou that he is no hard master, and that in his legislation he constantly regards not only what may be done, but also what may be easily done. For how is it possible, says he, for a man having care of a house and children, and engaged in the affairs of the city, or who is an artisan or a soldier, (the greater part of mankind being Greeks,) to avoid the unclean who are to be found every where? For by "the fornicators of the world," he means those who are among the Greeks. "But now I write unto you, If any brother" be of this kind, "with such an one no not to eat." Here also he glances at others who were living in wickedness.

But how can one "that is a brother" be an idolater? As was the case once in regard to the Samaritans who chose piety but by halves. And besides he is laying down his ground beforehand for the discourse concerning things offered in sacrifice to idols, which after this he intends to handle.

"Or covetous." For with these also he enters into conflict. Wherefore he said also, "Why not rather take wrong? Why not rather be defrauded? Nay, ye yourselves do wrong and defraud."

"Or a drunkard." For this also he lays to their charge further on; as when he says, "One is hungry and another is drunken:" and, "meats for the belly and the belly for meats."

"Or a reviler, or an extortioner:" for these too he had rebuked before.

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.

Paul is not referring to another letter but to this one, for he has just said that a little leaven leavens the whole lump.

In which epistle? In this very same one. For when he said above, "purge out the old leaven," hinting at the fornicator, as was shown, then from these words it was already evident that one must not mingle with fornicators. But since they might think that one must withdraw from all fornicators, even from those who were among the Greeks, he explains which fornicators he is speaking of.

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. Consequently, in correcting this misunderstanding he does three things: first, he repeats what he had said in the previous epistle; secondly, he corrects the false interpretation (v. 10); thirdly, he gives the true interpretation (v. 11).

First, therefore, he says: I wrote to you in my letter (which is not in the canon) not to associate with fornicators, i.e., not have any fellowship or communion with them: "My son, walk not with them, restrain your feet from their paths" (Pr 1:15); "Give not your soul to harlots in any point" (Sir 9:6).

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.

Immoral unbelievers cannot harm the church, but immoral believers corrupt it from within, which is why they must be avoided and expelled.

No doubt he used to please them by celebrating the Saturnalia and New-year's day! [Was it so] or was it by moderation and patience? by gravity, by kindness, by integrity? In like manner, when he is saying, "I have become all things to all, that I may gain all," does he mean "to idolaters an idolater? ""to heathens a heathen? ""to the worldly worldly? "But albeit he does not prohibit us from having our conversation with idolaters and adulterers, and the other criminals, saying, "Otherwise ye would go out from the world," of course he does not so slacken those reins of conversation that, since it is necessary for us both to live and to mingle with sinners, we may be able to sin with them too.

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! Nothing can be easier than caution against idolatry, if the fear of it be our leading fear; any "necessity" whatever is too trifling compared to such a peril.

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.

He used the word "at all" to express the common knowledge of the matter. And the meaning is this: however, I do not forbid associating at all with the fornicators of the world, that is, with the pagans, otherwise you would have had to seek another universe. Indeed, when so many pagans live in the same city as you, how is it possible not to associate with them?

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. He corrects this when he says: not at all meaning to say that you shall avoid communicating with the fornicators of this world. He refers to unbelievers by the name "world" in keeping with Jn (1:21): "The world has not known him"; "The world did not know God through wisdom" (1 Cor 1:21). Secondly, they falsely supposed that the Apostle's prohibition referred only to fornicators and not to other sinners. To correct this he now adds: or the greedy, who unjustly retain what belongs to others: "No one who is covetous (which is serving of idols) has any inheritance in the kingdom of Christ and of God" (Eph 5:5), or robbers, who violently plunder the property of others; or idolaters, against whom it says in Wis (14:27): "The worship of abominable idols is the cause, and the beginning and the end of all evil." Consequently, the Apostle is prohibiting fellowship not only with fornicators but with all other sinners. It should be noted that by fornication a person sins against himself; by greed and robbery against his neighbor, and by the worship of idols he sins against God. Consequently, in mentioning these he includes every type of sin.

Then when he says, since then, he gives the reason for this clarification, saying: since then, i.e., if he had meant the fornicators of this world, you would need to go out of the world, for the whole world is filled with them; hence you could not avoid them except by going out of this world: "The whole world is in the power of the evil one" (1 Jn 5:19). Or, you would need to go out of the world, could mean: since you should have been separated from the sinners of this world from the time of your conversion, there is no need to advise you further about this, for it says in Jn (15:19): "I chose you out of the world." Or again: you would need to go out of the world, i.e., by dying, for it is better for man to die than consent to sinners in sin; hence it says below (9:15): "For I would rather die than have any one deprive me of my ground for boasting."

Note that none of this applies to relations with unbelievers.

Thus the apostle, in his solicitude for us, discriminates in the case of entertainments, saying, that "if any one called a brother be found a fornicator, or an adulterer, or an idolater, with such an one not to eat;" neither in discourse or food are we to join, looking with suspicion on the pollution thence proceeding, as on the tables of the demons.

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; "

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. If any one walks according to a strange opinion, he is not of Christ, nor a partaker of His passion; but is a fox, a destroyer of the vineyard of Christ. Have no fellowship with such a man, lest ye perish along with him, even should he be thy father, thy son, thy brother, or a member of thy family. For says [the Scripture], "Thine eye shall not spare him." You ought therefore to "hate those that hate God, and to waste away [with grief] on account of His enemies." I do not mean that you should beat them or persecute them, as do the Gentiles "that know not the Lord and God;" but that you should regard them as your enemies, and separate yourselves from them, while yet you admonish them, and exhort them to repentance, if it may be they will hear, if it may be they will submit themselves. For our God is a lover of mankind, and "will have all men to be saved, and to come to the knowledge of the truth."

As then the unrighteous, the idolaters, and fornicators perished, so also is it now: for both the Lord declares, that such persons are sent into eternal fire; and the apostle says, "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, not effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." And as it was not to those who are without that he said these things, but to us, lest we should be cast forth from the kingdom of God, by doing any such thing, he proceeds to say, "And such indeed were ye; but ye are washed, but ye are sanctified in the name of the Lord Jesus Christ, and by the Spirit of our God." And just as then, those who led vicious lives, and put other people astray, were condemned and cast out, so also even now the offending eye is plucked out, and the foot and the hand, lest the rest of the body perish in like manner. 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. Be not ye therefore partakers with them."

Since, however, he quotes with especial care, as a proof in his domain, a certain companion in misery (suntalai/pwron), and associate in hatred (summisou/menon), with himself, for the cure of leprosy, I shall not be sorry to meet him, and before anything else to point out to him the force of the law figuratively interpreted, which, in this example of a leper (who was not to be touched, but was rather to be removed from all intercourse with others), prohibited any communication with a person who was defiled with sins, with whom the apostle also forbids us even to eat food, forasmuch as the taint of sins would be communicated as if contagious: wherever a man should mix himself with the sinner.

If these things are so, it is certain that believers contracting marriages with Gentiles are guilty of fornication, and are to be excluded from all communication with the brotherhood, in accordance with the letter of the apostle, who says that "with persons of that kind there is to be no taking of food even." Or shall we "in that day" produce (our) marriage certificates before the Lord's tribunal, and allege that a marriage such as He Himself has forbidden has been duly contracted? What is prohibited (in the passage just referred to) is not "adultery; "It is not "fornication.

Obviously if we are not to eat ordinary food with such people, we are not to admit them to the Lord's table either.

You see, it was not only one fornicator, but others as well, and not just one vice, but various ones. But in what way can a brother also be an idolater? Just as the Samaritans were once only half-pious, so it happened with the Corinthians as well, that is, some of them still clung to idols. Beyond this, the apostle prepares to speak about those who ate food sacrificed to idols. He well said, "who is called a brother"; for anyone who is guilty of the sins enumerated above bears only the name of brother, but in reality is not a brother. The word ή πόρνος can be taken in the sense of a disjunctive conjunction (ή), as in the expressions that follow it, but it can also be taken as the verb "to remain" (ή), so that if anyone, being called a brother, remains (υπάρχη) a fornicator, and so on. "With such a person do not even eat together," so that he may recognize himself as defiled on account of sin and refrain from it.

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).

First, therefore, he says: But rather I shall explain what I have written to you earlier not to associate with fornicators and other sinners, who bear the name of brother in the sense in which the Lord speaks, when he says in Matt (23:8): "You are all brothers." The Apostle does not say if any man is a brother, but if any man is called a brother, because by mortal sin a man departs from charity, which is the cause of spiritual brotherhood. Hence it says in Heb (13:1): "Let brotherly love continue." Therefore a man is called a brother on account of the true faith, even though he is not really a brother, if he lacks charity as a result of sin. Hence he adds: if he is guilty of fornication or greed, or is an idolater, reviler, drunkard or robber—not even to eat with such a one. "If any one comes to you and does not bring this doctrine, do not receive him into the house or give him any greeting" (2 Jn 1:10). In other words: when I said that you should not keep company with sinners, I meant with believers who are called brothers and live among you.

It should be noted that the Apostle mentions only mortal sins to show that a man should not be excommunicated except for mortal sin. However, there seems to be some question about one of these sins, namely, drunkenness, which does not always seem to be a mortal sin. For Augustine says in a sermon on purgatory that drunkenness, unless it is frequent, is not a mortal sin. I believe the reason for this is that drunkenness is a mortal sin in general. For it seems to be contrary to charity that for the pleasure of wine a man is willing to lose the use of reason and expose himself to the danger of committing many other sins. Yet it might happen that drunkenness is not a mortal sin, because the strength of the wine or one's own physical weakness were not known. However, this excuse loses its validity, when drunkenness is frequent. Hence it is significant that the Apostle does not say "a drinker" but "a drunkard." It is noteworthy that to the list given earlier he added two sins, namely, the reviler and the drunkard. Drunkenness is among the class of sins committed against oneself, which includes not only lust but gluttony as well. Reviling is among the sins committed against one's neighbor, whom a man can harm not only by deed but also by word, by calling down evil upon him or by defaming him, which pertains to detraction, or by speaking evil to his face, which pertains to contumely. All this is included under the notion of reviler, as has been stated.

A bishop cannot do anything about unbelievers. But a brother who is caught doing such things he can bar not only from the sacraments but also from common intercourse with his fellows, so that when he is avoided he may feel ashamed and repent.

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.

"For what have I to do with judging them that are without?" Calling the Christians and the Greeks, "those within" and "those without," as also he says elsewhere, "He must also have a good report of them that are without." And in the Epistle to the Thessalonians he speaks the same language, saying, "Have no intercourse with him to the end that he may be put to shame." And, "Count him not as an enemy, but admonish him as a brother." Here, however, he does not add the reason. Why? Because in the other case he wished to soothe them, but in this, not so. For the fault in this case and in that was not the same, but in the Thessalonians it was less. For there he is reproving indolence; but here fornication and other most grievous sins. And if any one wished to go over to the Greeks, he hinders not him from eating with such persons; this too for the same reason. So also do we act; for our children and our brethren we leave nothing undone, but of strangers we do not make much account. How then? Did not Paul care for them that were without as well? Yes, he cared for them; but it was not till after they received the Gospel and he had made them subject to the doctrine of Christ, that he laid down laws for them. But so long as they despised, it was superfluous to speak the precepts of Christ to those who knew not Christ Himself.

"Do not ye judge them that are within, whereas them that are without, God judgeth?" For since he had said, "What have I to do with judging those without;" lest any one should think that these were left unpunished, there is another tribunal which he sets over them, and that a fearful one. And this he said, both to terrify those, and to console these; intimating also that this punishment which is for a season snatches them away from that which is undying and perpetual.

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 without? ""But you remit, in order that remission may be granted you by God.

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).

He calls the Greeks "those without" and the Christians "those within." I, he says, have no concern at all for those without; they live outside my laws; consequently, it is superfluous to prescribe divine commandments to those who live outside the fold of Christ. "Whatever the law says, it says to those who are under the law" (Rom. 3:19).

Some, after the particle ουχί ("not, no"), place a period; then they read the following words without a question, thus: you judge those who are inside. That is, the apostle, having said above, "what have I to do with judging outsiders," now added ουχί — no, that is, it is not my business to judge them. But others read it conjunctively and with a question: "Do you not judge those who are inside?" — that is, is it not Christians whom you ought to judge? As for outsiders, the Dreadful Judgment of God awaits them, from which those inside will be delivered, if they receive judgment from you.

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 completely outside the Church? For the hierarchy has spiritual power over those alone who have submitted to the faith, as it says in 2 Cor (10:6): "Being ready to punish every disobedience, when your obedience is complete." Indirectly, however, the hierarchy has power over those who are without, inasmuch as it forbids believers to deal with them on account of their guilt.

Secondly, he uses a simile, saying: Is it not those inside the church whom you are to judge? As if to say: You judge with the same authority as I; hence just as you do not judge anyone but your own, so I also: "A wise judge shall judge his people" (Sir 10:1).

"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. But in that instance it was done with more severity, in this with more gentleness. On which account one might reasonably question, why in that case he conceded that the sinner should be severely punished and stoned, but in the present instance not so; rather he leads him to repentance. Why then were the lines drawn in the former instance one way and in the latter another? For these two causes: one, because these were led into a greater trial and needed greater long-suffering; the other and truer one, because these by their impunity were more easily to be corrected, coming as they might to repentance; but the others were likely to go on to greater wickedness. For if when they saw the first undergoing punishment they persisted in the same things, had none at all been punished, much more would this have been their feeling. For which reason in that dispensation death is immediately inflicted upon the adulterer and the manslayer; but in this, if through repentance they are absolved, they have escaped the punishment. However, both here one may see some instances of heavier punishment, and in the Old Testament some less severe, in order that it may be signified in every way that the covenants are akin to each other, and of one and the same lawgiver: and you may see the punishment following immediately both in that covenant and in this, and in both often after a long interval. Nay, and oftentimes not even after a long interval, repentance alone being taken as satisfaction by the Almighty. Thus in the Old Testament, David, who had committed adultery and murder, was saved by means of repentance; and in the New, Ananias, who withdrew but a small portion of the price of the land, perished together with his wife. Now if these instances are more frequent in the Old Testament, and those of the contrary kind in the New, the difference of the persons produces the difference in the treatment adopted in such matters.

Do all you can to expel the wicked person, for once he is gone, Christ will dwell in you.

It does not matter that he also said, "For the destruction of the flesh, that the spirit may be saved in the day of the Lord," since both in the destruction of the flesh and in the saving of the spirit there is, on His part, judicial process; and when he bade "the wicked person be put away from the midst of them," he only mentioned what is a very frequently recurring sentence of the Creator.

"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.

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 means, indeed, to inflict punishment with injustice.

He brought to mind an Old Testament saying (see Deut. 13:5), wishing to show that already before it was pleasing to the lawgiver that impious people be cut off from the community. With the words "from among you" he shows that it will be more beneficial for them if they cast out the impious one from themselves.

Thirdly, he settles a doubt. For some one might conclude that unbelievers are better for not being condemned for the above mentioned sins. But he rejects this when he says that it is not his business to judge those that are without, for God judges those outside, namely, unbelievers, because as Gregory says in Morals, unbelievers will be condemned without discussion and investigation. This is in line with Jn (3:18): "He that does not believe has already been judged," i.e., has within himself an obvious cause for condemnation.

Then when he says, Drive out the wicked one, he draws the main conclusion saying: Since my command that you not keep company with fornicators must be understood as referring to believers and not to those who are outside, then drive out the wicked one, i.e., this man, from among you, i.e., expel him from your company: "You shall purge the evil from the midst of you" (Dt 13:5).

These words of the Apostle do not mean that we are forbidden to associate with unbelievers who have never received the faith for their punishment. Yet the weak are cautioned to avoid them, lest they be drawn away. But those strong in the faith can lawfully associate with them and try to convert them, as it says below (10:27): "If an unbeliever invites you to dinner and you are disposed to go, eat whatever is set before you." But unbelievers who once were believers, or received the sacrament of faith, as heretics or apostates from the faith, are excluded from all contact with believers. This is a punishment for them, as it is for other sinners still subject to the power of the Church.

The Corinthians were wrong in two ways. First, they were unfaithful, and second, they were expounding God's laws with a show of respect but in reality attributing their authority to idols.

It is therefore a noble encomium for a Christian to have no contest with any one; but if by any management or temptation a contest arises with any one, let him endeavour that it may be composed, though thereby he be obliged to lose somewhat; and let it not come before an heathen tribunal. Nay, indeed, you are not to permit that the rulers of this world should pass sentence against your people; for by them the devil contrives mischief to the servants of God, and occasions a reproach to be cast upon us, as though we had not "one wise man that is able to judge between his brethren," or to decide their controversies.

One passage, accordingly, I shall in the briefest terms advert to, so as not to leave the topic unexplained. For in the first Epistle to the Corinthians the divine apostle says: "Dare any of you, having a matter against the other, go to law before the unrighteous, and not before the saints? Know ye not that the saints shall judge the world?" and so on. The section being very long, we shall exhibit the meaning of the apostle's utterance by employing such of the apostolic expressions as are most pertinent, and in the briefest language, and in a sort of cursory way, interpreting the discourse in which he describes the perfection of the Gnostic. For he does not merely instance the Gnostic as characterized by suffering wrong rather than do wrong; but he teaches that he is not mindful of injuries, and does not allow him even to pray against the man who has done him wrong. For he knows that the Lord expressly enjoined "to pray for enemies." To say, then, that the man who has been injured goes to law before the unrighteous, is nothing else than to say that he shows a wish to retaliate, and a desire to injure the second in return, which is also to do wrong likewise himself. And his saying, that he wishes "some to go to law before the saints," points out those who ask by prayer that those who have done wrong should suffer retaliation for their injustice, and intimates that the second are better than the former; but they are not yet obedient, if they do not, having become entirely free of resentment, pray even for their enemies.

That believers who differ among themselves ought not to refer to a Gentile judge. In the first Epistle of Paul to the Corinthians: "Dares any of you, having a matter against other, to discuss it among the unrighteous, and not among the saints? Know ye not that the saints shall judge this world? " And again: "Now indeed there is altogether a fault among you, because ye have judgments one against another. Wherefore do ye not rather suffer injury? or wherefore are ye not rather defrauded? But ye do wrong, and defraud, and this your brethren. Know ye not that the unrighteous shall not obtain the kingdom of God? "

"Dare any one of you, having a matter against his brother, go to law before the unrighteous, and not before the saints?"

Here also he again makes his complaint upon acknowledged grounds; for in that other place he says, "It is actually reported that there is fornication among you." And in this place, "Dare any one of you?" From the very first outset giving signs of his anger, and implying that the thing spoken of comes of a daring and lawless spirit.

Now wherefore did he bring in by the way that discourse about covetousness and about the duty of not going to law without the Church? In fulfilment of his own rule. For it is a custom with him to set to right things as they fall in his way; just as when speaking about the tables which they used in common, he launched out into the discourse about the mysteries. So here, you see, since he had made mention of covetous brethren, burning with anxiety to correct those in sin, he brooks not exactly to observe order; but he again corrects the sin which had been introduced out of the regular course, and so returns to the former subject.

Let us hear then what he also says about this. "Dare any of you, having a matter, go to law before the unrighteous, and not before the saints?" For a while, he employs those personal terms to expose, discredit, and blame their proceedings: nor does he quite from the beginning subvert the custom of seeking judgment before the believers: but when he had stricken them down by many words, then he even takes away entirely all going to law. "For in the first place," says he, "if one must go to law it were wrong to do so before the unrighteous. But you ought not to go to law at all." This however he adds afterwards. For the present he thoroughly sifts the former subject, namely, that they should not submit matters to external arbitration. "For," says he, "how can it be otherwise than absurd that one who is at variance with his friend should take his enemy to be a reconciler between them? And how can you avoid feeling shame and blushing when a Greek sits to judge a Christian? And if about private matters it is not right to go to law before Greeks, how shall we submit to their decisions about other things of greater importance?"

Observe, moreover, how he speaks. He says not, "Before the unbelievers," but, "Before the unrighteous;" using the expression of which he had most particular need for the matter before him, in order to deter and keep them away. For see that his discourse was about going to law, and those who are engaged in suits seek for nothing so much as that the judges should feel great interest about what is just; he takes this as a ground of dissuasion, all but saying, "Where are you going? What are you doing, O man, bringing on yourself the contrary to what you wish, and in order to obtain justice committing yourself to unjust men?" And because it would have been intolerable to be told at once not to go to law, he did not immediately add this, but only changed the judges, bringing the party engaged in the trial from without into the Church.

This proves that there were no Christian judges at that time, because Paul refers to them all as "unrighteous."

And she will have to go forth (from her house) by a gate wreathed with laurel, and hung with lanterns, as from some new consistory of public lusts; she will have to sit with her husband ofttimes in club meetings, oft-times in taverns; and, wont as she was formerly to minister to the "saints," will sometimes have to minister to the "unjust." And will she not hence recognise a prejudgment of her own damnation, in that she tends them whom (formerly) she was expecting to judge? whose hand will she yearn after? of whose cup will she partake? What will her husband sing to her, or she to her husband? From the tavern, I suppose, she who sups upon God will hear somewhat! From hell what mention of God (arises)? what invocation of Christ? Where are the fosterings of faith by the interspersion of the Scriptures (in conversation)? Where the Spirit? where refreshment? where the divine benediction? All things are strange, all inimical, all condemned; aimed by the Evil One for the attrition of salvation!

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 without? ""But you remit, in order that remission may be granted you by God.

Paul did not want them to be judged by outsiders because he did not want the shortcomings of those who had been taught propriety and righteousness to become a scandal to those outside the church.

Many were litigating in monetary disputes before Greek judges, as experts in law. Therefore he endeavors to correct this evil, which came to his mind incidentally. For having mentioned the covetous, he suddenly boiled over with zealous concern for those infected with such a sin. And see what indignation he shows from the very beginning, calling this matter audacity and lawlessness. He did not say: before the unbelievers, but: "before the unrighteous"; for everyone who litigates usually seeks justice, therefore the apostle shows that they will not find it, because the Greek judges are unrighteous, he says, so how will they judge you justly? He calls the faithful saints, showing by the very names the distinction between the former and the latter; for the ones are unrighteous, while the others are holy.

After rebuking the Corinthians for failing to judge, the Apostle now rebukes them for other failings in matters of judgment. First, in regard to the judges before whom they present their grievances; secondly, in regard to the grievances themselves (v. 7). In regard to the first he does three things: first, he charges them with unbecoming conduct; secondly, he gives the reason for this charge (v. 2); thirdly, he applies a remedy (v. 4).

First, therefore, he says: You fail to judge yourselves but allow yourselves to be judged by the unrighteous. Hence he says: When one of you has a grievance, i.e., secular business, against a brother, does he dare go to law before the unrighteous, i.e., submit to the decision of an unbeliever, instead of the saints, i.e., before believers, who have been sanctified by the sacraments of faith?

This is unbecoming in a number of ways. First, because it detracts from the full power of believers; secondly, it insults the dignity of believers to take their lawsuits to unbelievers; thirdly, it gives unbelieving judges occasion for looking down on believers, whom they see at odds among themselves; fourthly, it gives the same judges occasion for calumniating and oppressing believers, whom they hate on account of their faith and rites which differ from their own. Hence it says in Dt (1:15): "I took the heads of your tribes, wise and experienced men, and set them as heads over you. And I charged them: 'Hear the cases between your brethren, and judge righteously between a man and his brother.'" Again in Dt (17:15): "You may not put a foreigner over you, who is not your brother."

But this seems contrary to what is commanded in 1 Pt (2:13): "Be subject for the Lord's sake to every human institution, whether it be to the emperor as supreme, or to governors sent by him"; for it pertains to the prince's authority to judge his subjects. Therefore, it is against the divine law to forbid one's conforming to the decision of a judge, who is an unbeliever. The answer is that the Apostle is not forbidding believers who are under the jurisdiction of unbelieving princes to accept their judgment, if they are summoned; for this would be contrary to the loyalty owed to princes, but he is forbidding believers voluntarily to prefer being judged by unbelievers.

The saints will judge this world because the unbelief of the world will be condemned by the example of their faith.

Know ye not that we shall judge angels? And again; The saints shall judge the world.

Those sainted martyrs, accordingly, who were once with us, and who now are seated with Christ, and are sharers in His kingdom, and partakers with Him in His judgment, and who act as His judicial assessors, received there certain of the brethren who had fallen away, and who had become chargeable with sacrificing to the idols. And as they saw that the conversion and repentance of such might be acceptable to Him who desires not at all the death of the sinner, but rather his repentance, they proved their sincerity, and received them, and brought them together again, and assembled with them, and had fellowship with them in their prayers and at their festivals. What advice then, brethren, do you give us as regards these? What should we do? Are we to stand forth and act with the decision and judgment which those martyrs formed, and to observe the same graciousness with them, and to deal so kindly with those toward whom they showed such compassion?

For with these same discoursing he saith, "And if the world shall be judged by you, are ye unworthy to judge the smallest matters?" For as the Christian ought to be far removed from arrogance, so also from flattery and a mean spirit. Thus, if any one says, "I count money as nothing, but all things here are to me as a shadow, and a dream, and child's play;" we are not at all to charge him as arrogant; since in this way we shall have to accuse Solomon himself of arrogance, for speaking austerely on these things, saying "Vanity of vanities, all is vanity." But God forbid that we should call the strict rule of life by the name of arrogance. Wherefore to despise these things is not haughtiness, but greatness of soul; albeit we see kings, and rulers, and potentates, making much of them. But many a poor man, leading a strict life despises them; and we are not therefore to call him arrogant but highminded: just as, on the other hand, if any be extremely addicted to them, we do not call him lowly of heart and moderate, but weak, and poor spirited, and ignoble. For so, should a son despise the pursuits which become his father and affect slavish ways, we should not commend him as lowly of heart, but as base and servile we should reproach him. What we should admire in him would be, his despising those meaner things and making much account of what came to him from his father. For this is arrogance, to think one's self better than one's fellow-servants: but to pass the true sentence on things cometh not of boasting, but of strictness of life.

Then, since it seemed easily open to contempt, I mean our being judged by those who were within, and especially at that time, (for they were not perhaps competent to comprehend a point, nor were they such as the heathen judges, well skilled in laws and rhetoric, inasmuch as the greater part of them were uneducated men,) mark how he makes them worthy of credit, first calling them "Saints."

But seeing that this bore witness to purity of life, and not to accuracy in hearing a case, observe how he orderly handles this part also, saying thus, "Do ye not know that the saints shall judge the world?" How then canst thou who art in thy day to judge them, endure to be judged by them now? They will not indeed judge, taking their seat in person and demanding account, yet they shall condemn. This at least he plainly said; "And if the world is judged in you, are ye unworthy to judge the smallest matters?" He says not "by you," but "in you:" just as when He said, "The queen of the south shall rise up and condemn this generation:" and, "The men of Nineveh shall arise and condemn this generation." For when beholding the same sun and sharing all the same things, we shall be found believers but they unbelievers, they will not be able to take refuge in ignorance. For we shall accuse them, simply by the things which we have done. And many such ways of judgment one will find there.

Then, that no one should think he speaks about other persons, mark how he generalizes his speech. "And if the world is judged in you, are ye unworthy to judge the smallest matters?"

The thing is a disgrace to you, he says, and an unspeakable reproach. For since it was likely that they would be out of countenance at being judged by those that were within; "nay," saith he, "on the contrary, the disgrace is when you are judged by those without: for those are the very small controversies, not these."

I am greatly grieved for Valens, who was once a presbyter among you, because he so little understands the place that was given him [in the Church]. I exhort you, therefore, that ye abstain from covetousness, and that ye be chaste and truthful. "Abstain from every form of evil." For if a man cannot govern himself in such matters, how shall he enjoin them on others? If a man does not keep himself from covetousness, he shall be defiled by idolatry, and shall be judged as one of the heathen. But who of us are ignorant of the judgment of the Lord? "Do we not know that the saints shall judge the world?" as Paul teaches. But I have neither seen nor heard of any such thing among you, in the midst of whom the blessed Paul laboured, and who are commended in the beginning of his Epistle. For he boasts of you in all those Churches which alone then knew the Lord; but we [of Smyrna] had not yet known Him. I am deeply grieved, therefore, brethren, for him (Valens) and his wife; to whom may the Lord grant true repentance! And be ye then moderate in regard to this matter, and "do not count such as enemies," but call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves.

The twelve apostles will judge the twelve tribes of Israel, if they have not believed and for that reason rejected Christ. The other saints, that is to say, the Gentiles, will judge those who have not abandoned idols and believed in the true God.

For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens.

The handmaid of God dwells amid alien labours; and among these (labours), on all the memorial days of demons, at all solemnities of kings, at the beginning of the year, at the beginning of the month, she will be agitated by the odour of incense. And she will have to go forth (from her house) by a gate wreathed with laurel, and hung with lanterns, as from some new consistory of public lusts; she will have to sit with her husband ofttimes in club meetings, oft-times in taverns; and, wont as she was formerly to minister to the "saints," will sometimes have to minister to the "unjust." And will she not hence recognise a prejudgment of her own damnation, in that she tends them whom (formerly) she was expecting to judge? whose hand will she yearn after? of whose cup will she partake? What will her husband sing to her, or she to her husband? From the tavern, I suppose, she who sups upon God will hear somewhat! From hell what mention of God (arises)? what invocation of Christ?

Since the faithful, as unlearned people, seemed incapable of judging disputes, he imparts to them weight and importance: first, he called them saints, then said that they will judge the world. This should not, however, be understood as though they will occupy the seats of judges and pronounce verdicts (the Lord will judge); no, they will only condemn (κατακρινοῦσιν). Indeed, if they, being like all others, turned out to be believers, while those others did not believe, is this not a condemnation of the unbelievers?

Look, he did not say: will receive judgment from you, but "will be judged by you"; because you, having believed, were an example for the world. The saying "are unworthy to judge trivial matters" has this meaning: it seems the Corinthians were ashamed to be judged by those within; therefore he says: on the contrary, it is shameful for you when you are judged before those without; for those courts are bad, and not such as those within.

Then when he says, Do you not know, he gives a reason against this policy, inasmuch as it detracts from the full power of the saints. First, in regard to the power they have over worldly affairs; secondly, in regard to the power they have over other-worldly things, i.e., over angels (v. 3).

First, therefore, he says: It is unbecoming to take your lawsuits to unbelievers, because believers have authority to judge, for do you not know that the saints will judge the world, i.e., the worldly men of this world? They do this in three ways: first, comparatively, i.e., not only in the sense that good men will judge evil men, and saints the worldly, but also that the good will be judged by the better and the evil by the worse, according to Matt (12:41): "The men of Nineveh will arise at the judgment with this generation and condemn it." Secondly, they will judge by approving the sentence of the judge, i.e., Christ; and this will be reserved to the just: "The just man will rejoice when he sees the vengeance" (Ps 58:10); "The saints shall judge nations" (Wis 3:8). In a third way by passing sentence, and this will be done by the apostles and those like them who held worldly things in contempt and clung only to spiritual things, as it says above (2:15). Hence Matt (19:28) says: "You who have followed me will sit on twelve thrones judging the twelve tribes of Israel," and in Ps 149 (v. 4): "Two edged swords in their hands to wreak vengeance on the nations." This passing of sentence will not be vocal but spiritual, inasmuch as lesser saints or even sinners will be enlightened with a spiritual light by the higher saints to understand what sort of punishments or rewards are owed to them; just as even now men are enlightened by angels, or even lesser angels by higher ones.

Secondly, from what has been stated he argues to his proposition, saying: If the world, i.e., worldly men, is to be judged by you, are you incompetent to try trivial cases, i.e., worldly business: "He who is dishonest in a very little, is dishonest also in much" (Lk 16:10).

Angels are to be judged by us in the same way as the world is to be judged.

Who can conceive of such a miracle? Who can mentally grasp such great glory?… All participate with Christ in judgment who do not oppose his commands, for with the devoted they too will share in his decisions.

"Know ye not that we shall judge angels? how much more, things which pertain to this life?"

Some say that here the priests are hinted at, but away with this. His speech is about demons. For had he been speaking about corrupt priests, he would have meant them above when he said, "the world is judged in you:" (for the Scripture is wont to call evil men also "The world:") and he would not have said the same thing twice, nor would he, as if he was saying something of greater consequence, have put it down afterwards. But he speaks concerning those angels about whom Christ saith, "Depart ye into the fire which is prepared for the devil and his angels." And Paul, "his angels fashion themselves as ministers of righteousness." For when the very incorporeal powers shall be found inferior to us who are clothed with flesh, they shall suffer heavier punishment.

But if some should still contend that he speaks of priests, "What sort of priests?" let us ask. Those whose walk in life has been worldly, of course. In what sense then does he say, "We shall judge angels, much more things that relate to this life?" He mentions the angels, in contradistinction to "things relating to this life": likely enough; for they are removed from the need of these things, because of the superior excellence of their nature.

Paul is not talking here about real angels but about the priests and teachers of the people who will be judged by the saints because of their false teaching about Christ.

But when the comparison is challenged with an angel, I am compelled to maintain that the head over all things is the stronger of the two, to whom the angels are ministers, who is destined to be the judge of angels, if he shall stand fast in the law of God-an obedience which he refused at first.

Grieve and groan he must of necessity over the fact that, by the grant of pardon, so many works of death in man have been overthrown, so many marks of the condemnation which formerly was his own erased. He grieves that that sinner, (now) Christ's servant, is destined to judge him and his angels. And so he observes, assaults, besieges him, in the hope that he may be able in some way either to strike his eyes with carnal concupiscence, or else to entangle his mind with worldly enticements, or else to subvert his faith by fear of earthly power, or else to wrest him from the sure way by perverse traditions: he is never deficient in stumbling-blocks nor in temptations.

Sure they were that all ostentation, and ambition, and love of pleasing by carnal means, was displeasing to God. And these are the angels whom we are destined to judge: these are the angels whom in baptism we renounce: these, of course, are the reasons why they have deserved to be judged by man.

" "Know ye not that we are to judge angels? " Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): "Ye are already enriched! ye are already satiated! ye are already reigning!" and, "If any thinks himself to know, he knoweth not yet how it behaves him to know I" Is he not even then "smiting some one's face," in saying, "For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received? " Is he not withal "smiting them upon the mouth," (in saying): "But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice.

By "angels" here, Paul means demons who once were angels.

Angels he calls the demons. So then, we shall judge even the demons if, despite being clothed in flesh, we prove ourselves more perfect than they who have no flesh.

Then when he says, Do you not know that we, namely, the faithful of Christ, will judge angels? This can be understood of bad angels, who will be condemned by the saints, by whose virtue they were overcome. Hence the Lord says in Lk (10:19): "I have given you power to tread upon serpents and scorpions, and all the power of the enemy." And in Ps 91 (v. 3): "The young lion and the serpent you will trample under foot." It can also be understood of good angels, most of whom in some way will be found inferior to Paul and others like him. Hence, it is significant that he does not say "they" but "we" shall judge. For although it might be said, as a consequence, that if saints will judge good and evil men, there will be a judgment of good angels, whose accidental reward is increased by the reward of saints enlightened by angels and a judgment of evil angels, whose punishment is increased by the punishment of men led astray by them.

Secondly, he argues to the proposition, saying: How much more, matters pertaining to this life will we be fit to judge. For one capable of greater things is capable of lesser. Hence to the person entrusted with five talents the Lord later entrusted one (Matt 25:28).

Therefore the apostle wished wise, holy, and faithful persons who were well established in the various places to be judges of such matters, and not persons who, in preaching, traveled about here and there.… If wise judges were lacking, he wished even the lowly and contemptible to be appointed so that the affairs of Christians might not be brought to the public eye.

And to return to the praise of martyrdom, there is a word of the blessed Paul, who says; "Know ye not that they who run in a race strive many, but one receiveth the prize? But do ye so run, that all of you may obtain." Moreover also elsewhere, that be may exhort us to martyrdom, he has called us fellow-heirs with Christ; nay, that he might omit nothing, he says, "If ye are dead with Christ, why, as if living in the world, do ye make distinctions? " Because, dearest brethren, we who bear the rewards of resurrection, who seek for the day of judgment, who, in fine, are trusting that we shall reign with Christ, ought to be dead to the world. For you can neither desire martyrdom till you have first hated the world, nor attain to God's reward unless you have loved Christ. And he who loves Christ does not love the world. For Christ was given up by the world, even as the world also was given up by Christ; as it is written, "The world is crucified unto me, and I unto the world." The world has been an object of affection to none whom the Lord has not previously condemned; nor could he enjoy eternal salvation who has gloried in the life of the world. That is the very voice of Christ, who says: "He that loveth his life in this world, shall lose it in the world to come; but he that hateth his life in this world, shall find it in the world to come." Moreover, also, the Apostle Paul says: "Be ye imitators of me, as I also am of Christ." And the same elsewhere says: "I wish that all of you, if it were possible, should be imitators of me."

"If then ye have to judge things pertaining to this life, set them to judge who are of no account in the Church."

Wishing to instruct us as forcibly as possible that they ought not to commit themselves to those without, whatsoever the matter may be; having raised what seemed to be an objection, he answers it in the first instance. For what he says is something like this: Perhaps some one will say, "No one among you is wise, nor competent to pass sentence; all are contemptible." Now what follows? "Even though none be wise," says he, "I bid you entrust things to those who are of least weight."

The lowest person in the church is preferable in judgment to an unbeliever.

Wishing to turn them away from external courts, he says: perhaps someone will say that in the Church there is no one wise who could adjudicate disputes. But if, in your opinion, there is not a single wise person in the Church, then it is better to appoint as judges those who are of lesser account than unbelievers. However, I said this to your shame, if indeed there are so few wise among you that judgments must be carried out by simple and uneducated people. He added the words "between his brothers" in order to show that in such a case, when there is a dispute with a brother, extensive knowledge is not needed, because brotherly disposition contributes most of all to the resolution of the quarrel.

Then when he says, If then you have such cases, he applies the remedy for their fault: first he mentions the remedy; secondly, he explains (v. 5).

First, therefore, he says: Therefore, since the saints will judge this world, if you should have secular trials among you, which, nevertheless you should not have, those least esteemed in the Church should be appointed to judge, rather than be judged by unbelievers. "Let a good man strike or rebuke me in kindness, but let the oil of the wicked never anoint my head" (Ps 141:5); and in Ec (9:4) it says: "A living dog is better than a dead lion."

Or in another way: For he had said that the saints are worthy to judge worldly matters; consequently, he wants to show by whom worldly judgments should be passed, namely, by the least esteemed in the Church. By "least esteemed" he means those who are wise in worldly matter as opposed to those wise in divine matters and are not occupied with temporal things, in order to devote themselves strictly to spiritual things. And this is what is added to: I say this to your shame. Hence the apostles said in Ac (6:2) "It is not right that we should give up preaching the word of God to serve tables." After that he returns to what he had censured earlier, namely, that the Corinthians took their lawsuits to unbelieving judges, saying: Can it be that there is no man among you wise, namely in temporal affairs, which he called contemptible earlier. Hence the other things are not changed from the first explanation, which seems to be more literal.

Paul meant that they were so unmanageable and thoughtless that they might choose inexperienced brothers as judges. There must, he said, be some people in the church wise enough to judge such cases, and they should be allowed to do so. He said this, incidentally, because at that time there was no official leader in their church.

"But this I say to move you to shame." These are the words of one exposing their objection as being an idle pretext: and therefore he adds, "Is it so that there is not a wise man among you, no not even one?" Is the scarcity, says he, so great? so great the want of sensible persons among you? And what he subjoins strikes even still harder. For having said, "Is it so, that there is not a wise man among you, not even one?" he adds, "who shall be able to judge in the case of his brother." For when brother goes to law with brother, there is never any need of understanding and talent in the person who is mediating in the cause, the feeling and relationship contributing greatly to the settlement of such a quarrel.

Paul attacks the Corinthians because, although they are right in the middle of Greece, they have no truly wise people in their midst, even though many had gone to preach wisdom to them.

Then when he says, I say this, he explains in what sense he meant the foregoing. For someone who could believe that literally the least esteemed were to be chosen judges. But he excludes this, saying: I say this to your shame. As if to say: I did not say this as though it were to be done, but I said it to shame you, namely, with that confusion which brings grace and glory, as it says in Sirach (4:25): For the least esteemed in the Church should be chosen for judging, if no wise men were to be found among you, which would be shameful for you. That is why he continues: Can it be that there is no man among you wise enough to decide between members of the brotherhood? Rather than do this, you should appoint the least esteemed in the Church to judge and to supply for the lack of wisdom, which, of course, is not wanting to you, as I said above (1:5): "In every way you were enriched in him with all speech and all knowledge."

"But brother goeth to law with brother, and that before unbelievers." Do you observe with what effect he disparaged the judges at first by calling them unrighteous; whereas here, to move shame, he calls them Unbelievers? For surely it is extremely disgraceful if the priest could not be the author of reconciliation even among brethren, but recourse must be had to those without. So that when he said, "those who are of no account," his chief meaning was not that the Church's outcasts should be appointed as judges, but to find fault with them. For that it was proper to make reference to those who were able to decide, he has shewn by saying, "Is it so, that there is not a wise man among you, not even one?" And with great impressiveness he stops their mouths, and says, "Even though there were not a single wise man, the hearing ought to have been left to you who are unwise rather than that those without should judge." For what else can it be than absurd, that whereas on a quarrel arising in a house we call in no one from without and feel ashamed if news get abroad among strangers of what is going on within doors; where the Church is, the treasure of the unutterable Mysteries, there all things should be published without?

"But brother goeth to law with brother, and that before unbelievers."

The charge is twofold; both that he "goeth to law," and "before the unbelievers." For if even the thing by itself, To go to law with a brother, be a fault, to do it also before aliens, what pardon does it admit of?

We have rulers of the church to whom we should take our disputes, so that we will not be summoned before the law courts of unbelievers.

There is a double sin here. First, they were taking each other to court, and secondly, they were going to court before unbelievers.

This in no way contradicts Romans [13], where Paul tells people to respect the magistrates. He is not telling us to resist secular authorities, but rather we should not appeal to them.

A twofold evil: one is that it is conducted against a brother, and the other is that it is conducted before unbelievers.

A Christian ought not to engage in litigation at all, but if the matter is too serious to be disregarded he should bring the case to the church, so as not to incur an immediate penalty and personal downfall.

In this manner we shall save our adversary also, even against his will, from evil consequences, and we ourselves will not violate the commandment of God, being as his ministers neither contentious nor avaricious, steadily intent upon the manifestation of truth and never overstepping the appointed limits of zeal.

And how shall one "judge" the apostate "angels," who has become himself an apostate from that forgetfulness of injuries, which is according to the Gospel? "Why do ye not rather suffer wrong?" he says; "why are ye not rather defrauded? Yea, ye do wrong and defraud," manifestly by praying against those who transgress in ignorance, and deprive of the philanthropy and goodness of God, as far as in you lies, those against whom you pray, "and these your brethren,"—not meaning those in the faith only, but also the proselytes.

That believers who differ among themselves ought not to refer to a Gentile judge. In the first Epistle of Paul to the Corinthians: "Dares any of you, having a matter against other, to discuss it among the unrighteous, and not among the saints? Know ye not that the saints shall judge this world? " And again: "Now indeed there is altogether a fault among you, because ye have judgments one against another. Wherefore do ye not rather suffer injury? or wherefore are ye not rather defrauded? But ye do wrong, and defraud, and this your brethren. Know ye not that the unrighteous shall not obtain the kingdom of God? "

And herein is the meaning of that word which the apostle speaks: "Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? "

The just man handles everything with restraint, demonstrating the remarkable degree of his own good sense and teaching not only those present at the time but also everyone in the future never to settle our differences with our relatives by feuding.

"Nay, already it is altogether a defect in you that ye have lawsuits one with another."

Do you see for what place he reserved this point? And how he has cleared the discussion of it in good time? For "I talk not yet," saith he, "which injures, or which is injured." Thus far, the act itself of going to law brings each party under his censure, and in that respect one is not at all better than another. But whether one go to law justly or unjustly, that is quite another subject. Say not then, "which did the wrong?" For on this ground I at once condemn thee, even for the act of going to law.

Now if being unable to bear a wrong-doer be a fault, what accusation can come up to the actual wrong? "Why not rather take wrong? Why not rather be defrauded?"

By saying all this Paul is showing that the Corinthians were doing the exact opposite.

Previously he forbade going to court before unbelievers, and now he forbids judgment itself, saying: "and this is already very degrading for you," that is, reprehensible and shameful, "that you have lawsuits," that is, disputed matters, with one another (this is what the words "among yourselves" mean). The Apostle said this with particular expressiveness, for we Christians must regard one another as brothers.

Many accusations. The first is that they do not know how to endure wrongs; the second is that, on the contrary, they themselves commit wrongs; the third is that they wrong their brothers. It would be good, he says, both not to wrong others and not to suffer wrongs; but if one must choose one of the two, it is better to suffer wrongs.

After rebuking the Corinthians for bringing their lawsuits before unbelieving judges, the Apostle now rebukes them for the judgments themselves. In regard to this he does three things: first, he states how they sinned in regard to judgments; secondly, he clarifies what he had said (v. 9). In regard to the first he does two things: first, he rebukes them in something lawful in regard to judgment, but not expedient; secondly, what is utterly unlawful (v. 8). In regard to the first he does two things: first, he rebukes them; secondly, he rejects an excuse (7b).

First, therefore, he says: It has been stated that brother contends with brother in judgment. It is not only bad that you contend before unbelievers, but after your conversion, it is a defeat for you, i.e., it is regarded as a failing, to have lawsuits at all with one another, between whom there should be peace, because, as it says in 2 Tim (2:24): "The Lord's servant must not be quarrelsome but kindly to everyone."

It appears from this, as a Gloss of Augustine says, that it is a sin to have a lawsuit against anyone; but this seems to be false. For if it is a sin to have a lawsuit, it seems to follow that it is also a sin to appoint judges, since this is tantamount to giving an occasion to those having lawsuits, whereas it says in Dt (1:16): "Hear the cases between your brethren and judge righteously." For it is answered in a Gloss that the weak are permitted to seek their rights in a lawsuit, but not the perfect, who can lawfully seek their rights but not in a lawsuit. But it should be noted that something is lawful for the perfect and something for all others. The perfect, indeed, do not have anything they can call their own; for it says in Matt (19:21): "If you would be perfect, go sell what you possess and you will have treasure in heaven; and come, follow me." Consequently, it is not lawful for them to seek in a lawsuit anything that can be considered their own, since it is not lawful for them to possess anything as their own, although they may seek common property in a lawsuit. For they do not sin in doing this, but rather they merit. For it is a work of charity to defend or recover the property of the poor, as it says in Ps 82 (v. 4): "Rescue the weak and the needy, deliver them from the hand of the wicked." But a lawsuit against anyone is unlawful for four reasons. First, as to its cause on account of which one brings a lawsuit, say from covetousness and greed. Hence Lk (12:13), when someone had said to the Lord: "Bid my brother divide the inheritance with me," the Lord said: "Who made me judge or divider over you"; then he added "Take heed and beware of covetousness." Secondly, in regard to the way a lawsuit is conducted, because it is conducted with strife and harm to peace: for as Jas (3:16) says: "Where jealousy and selfish ambition exist, there will be disorder and every vile practice." And this is what the Apostle seems to rebuke them for, as is clear from what he had said above (6:6): "But brother goes to law against brother." Thirdly, on account of the perversity of the judgment, say when someone proceeds unjustly and fraudulently in a lawsuit, as it says in Is (10:2): "You turn aside the needy from justice and rob the poor of my people of their right." This, too, the Apostle reprehends in them, as he shows from what he adds: But you yourselves wrong and defraud. Fourthly, on account of the scandal which follows. Hence the Lord commands in Matt (5:40): "If anyone would sue you and take your coat, let him have your cloak as well." But out of charity it is lawful to seek your own in a lawsuit. Hence Gregory in Morals: "When necessity forces us to have charge of things, some are merely to be tolerated, when they demand things, but others to be forestalled, as long as charity is preserved, from snatching what is not theirs and thus destroying themselves."

Then when he says, Why not rather suffer wrong, he takes away their excuse. For they could say a necessity forces us to have lawsuits in order to resist harm and dishonesty from other men. But he rejects this, saying: Why not rather suffer wrong by enduring it with patience, as the Lord says in Matt (5:39): "If anyone strikes you on the right cheek, turn to him the other also." As to the second he says: Why not rather be defrauded? i.e., suffer the crafty wheedling, for it says in Matt (5:41): "If anyone forces you to go one mile, go with him another two miles." But, as Augustine says in The Lord's Sermon on the Mount, these precepts of the Lord are not always to be observed in the performance of a work, but we should be prepared to obey them, so that we would be always prepared to do this or endure that, rather than do anything against fraternal charity.

Paul is rebuking the people whose wrongful behavior has started the quarrels. Not only are they liable to be charged for the fraud which they have committed; they also share in the fault of those who, compelled by their injurious or fraudulent actions, call upon unbelievers to pass judgment.

"Nay, ye yourselves do wrong, and defraud, and that your brethren."

Again, it is a twofold crime, perhaps even threefold or fourfold. One, not to know how to bear being wronged. Another, actually to do wrong. A third, to commit the settlement of these matters even unto the unjust. And yet a fourth, that it should be so done to a brother. For men's offences are not judged by the same rule, when they are committed against any chance person, and towards one's own member. For it must be a greater degree of recklessness to venture upon that. In the other case, the nature of the thing is alone trampled on; but in this, the quality of the person also.

Then when he says, But you yourselves, he rebukes them for something altogether illicit. First, he accuses them of obvious injustice, when he says: But you yourselves wrong, namely, by speaking openly against the justice of others either in court or outside: "Do not delight in what pleases the unjust" (Sir 9:12). Secondly, for crafty deception when he says: and defraud: "The counsels of the wicked are treacherous" (Pr 12:5), and that even to your own brethren, i.e., believers to whom you should do good: "As we have opportunity, let us do good to all men, but especially to those who are of the household of the faith" (Gal 6:10). Therefore, it is said against some: "Every brother is a supplanter, and every neighbor goes about as a slanderer" (Jer 9:4).

Paul indicates that they are not sinning unknowingly, and so it is that much harder to excuse them.

Such ought those who are consecrated to Christ appear, and frame themselves in their whole life, as they fashion themselves in the church for the sake of gravity; and to be, not to seem such-so meek, so pious, so loving. But now I know not how people change their fashions and manners with the place. As they say that polypi, assimilated to the rocks to which they adhere, are in colour such as they; so, laying aside the inspiration of the assembly, after their departure from it, they become like others with whom they associate. Nay, in laying aside the artificial mask of solemnity, they are proved to be what they secretly were. After having paid reverence to the discourse about God, they leave within the church what they have heard. And outside they foolishly amuse themselves with impious playing, and amatory quavering, occupied with flute-playing, and dancing, and intoxication, and all kinds of trash. They who sing thus, and sing in response, are those who before hymned immortality,-found at last wicked and wickedly singing this most pernicious palinode, "Let us eat and drink, for to-morrow we die." But not to-morrow in truth, but already, are these dead to God; burying their dead, that is, sinking themselves down to death. The apostle very firmly assails them. "Be not deceived; neither adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor railers," and whatever else he adds to these, "shall inherit the kingdom of God."

After this we say, "Hallowed be Thy name; "not that we wish for God that He may be hallowed by our prayers, but that we beseech of Him that His name may be hallowed in us. But by whom is God sanctified, since He Himself sanctifies? Well, because He says, "Be ye holy, even as I am holy," we ask and entreat, that we who were sanctified in baptism may continue in that which we have begun to be. And this we daily pray for; for we have need of daily sanctification, that we who daily fall away may wash out our sins by continual sanctification. And what the sanctification is which is conferred upon us by the condescension of God, the apostle declares, when he says, "neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor deceivers, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such indeed were you; but ye are washed; but ye are justified; but ye are sanctified in the name of our Lord Jesus Christ, and by the Spirit of our God." He says that we are sanctified in the name of our Lord Jesus Christ, and by the Spirit of our God. We pray that this sanctification may abide in us and because our Lord and Judge warns the man that was healed and quickened by Him, to sin no more lest a worse thing happen unto him, we make this supplication in our constant prayers, we ask this day and night, that the sanctification and quickening which is received from the grace of God may be preserved by His protection.

That all sins are put away in baptism. In the first Epistle of Paul to the Corinthians: "Neither fornicators, nor those who serve idols, nor adulterers, nor effeminate, nor the lusters after mankind, nor thieves, nor cheaters, nor drunkards, nor revilers, nor robbers, shall obtain the kingdom of God. And these things indeed ye were: but ye are washed, but ye are sanctified in the name of our Lord Jesus Christ, and in the Spirit of our God."

Do not err, my brethren. Those that corrupt families shall not inherit the kingdom of God. If, then, those who do this as respects the flesh have suffered death, how much more shall this be the case with any one who corrupts by wicked doctrine the faith of God, for which Jesus Christ was crucified! Such an one becoming defiled [in this way], shall go away into everlasting fire, and so shall every one that hearkens unto him.

[The apostle], foreseeing the wicked speeches of unbelievers, has particularized the works which he terms carnal; and he explains himself, lest any room for doubt be left to those who do dishonestly pervert his meaning, thus saying in the Epistle to the Galatians: "Now the works of the flesh are manifest, which are adulteries, fornications, uncleanness, luxuriousness, idolatries, witchcrafts, hatreds, contentions jealousies, wraths, emulations, animosities, irritable speeches, dissensions, heresies, envyings, drunkenness, carousings, and such like; of which I warn you, as also I have warned you, that they who do such things shall not inherit the kingdom of God." Thus does he point out to his hearers in a more explicit manner what it is [he means when he declares], "Flesh and blood shall not inherit the kingdom of God." For they who do these things, since they do indeed walk after the flesh, have not the power of living unto God. And then, again, he proceeds to tell us the spiritual actions which vivify a man, that is, the engrafting of the Spirit; thus saying, "But the fruit of the Spirit is love, joy, peace, long-suffering, goodness, benignity, faith, meekness, continence, chastity: against these there is no law." As, therefore, he who has gone forward to the better things, and has brought forth the fruit of the Spirit, is saved altogether because of the communion of the Spirit; so also he who has continued in the aforesaid works of the flesh, being truly reckoned as carnal, because he did not receive the Spirit of God, shall not have power to inherit the kingdom of heaven. As, again, the same apostle testifies, saying to the Corinthians, "Know ye not that the unrighteous shall not inherit the kingdom of God? Do not err," he says: "neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor revilers, nor rapacious persons, shall inherit the kingdom of God. And these ye indeed have been; but ye have been washed, but ye have been sanctified, but ye have been justified in the name of the Lord Jesus Christ, and in the Spirit of our God." He shows in the clearest manner through what things it is that man goes to destruction, if he has continued to live after the flesh; and then, on the other hand, [he points out] through what things he is saved. Now he says that the things which save are the name of our Lord Jesus Christ, and the Spirit of our God.

This is no small subject of enquiry which we propose, but rather about things which are of the first necessity and which all men enquire about; namely, whether hell fire have any end. For that it hath no end Christ indeed declared when he said, "Their fire shall not be quenched, and their worm shall not die."

...As I said then; that it hath no end, Christ has declared. Paul also saith, in pointing out the eternity of the punishment, that the sinners "shall pay the penalty of destruction, and that for ever." And again, "Be not deceived; neither fornicators, nor adulterers, nor effeminate, shall inherit the the kingdom of God." And also unto the Hebrews he saith, "Follow peace with all men, and the sanctification without which no man shall see the Lord." And Christ also, to those who said, "In thy Name we have done many wonderful works," saith, "Depart from Me, I know you not, ye workers of iniquity." And the virgins too who were shut out, entered in no more. And also about those who gave Him no food, He saith, "They shall go away into everlasting punishment."

Having thus, you see, abashed them from arguments on general principles, and before that, from the rewards proposed; he shuts up the exhortation with a threat, making his speech more peremptory, and saying thus, "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, nor covetous, nor thieves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." What sayest thou? When discoursing about covetous persons, have you brought in upon us so vast a crowd of lawless men? "Yes," says he, "but in doing this, I am not confusing my discourse, but going on in regular order." For as when discoursing about the unclean he made mention of all together; so again, on mentioning the covetous he brings forward all, thus making his rebukes familiar to those who have such things on their conscience. For the continual mention of the punishment laid up for others makes the reproof easy to be received, when it comes into conflict with our own sins. And so in the present instance he utters his threat, not at all as being conscious of their doing such things, nor as calling them to account, a thing which has special force to hold the hearer and keep him from starting off; namely, the discourse having no respect unto him, but being spoken indefinitely and so wounding his conscience secretly.

"Be not deceived." Here he glances at certain who maintain (what indeed most men assert now) that God being good and kind to man, takes not vengeance upon our misdeeds: "Let us not then be afraid." For never will he exact justice of any one for any thing. And it is on account of these that he says, "Be not deceived." For it belongs to the extreme of error and delusion, after depending on good to meet with the contrary; and to surmise such things about God as even in man no one would think of. Wherefore saith the Prophet in His person, "Thou hast conceived iniquity, that I shall be like unto thee: I will reprove thee and set before thy face thine iniquities." And Paul here, "Be not deceived; neither fornicators," (he puts first the one that was already condemned,) "nor adulterers, nor effeminate, nor drunkards, nor revilers, shall inherit the kingdom of God."

Many have attacked this place as extremely severe, since he places the drunkard and the reviler with the adulterer and the abominable and the abuser of himself with mankind. And yet the offenses are not equal: how then is the award of punishment the same? What shall we say then? First, that drunkenness is no small thing nor reviling, seeing that Christ Himself delivered over to hell him that called his brother Fool. And often that sin has brought forth death. Again, the Jewish people too committed the greatest of their sins through drunkenness. In the next place, it is not of punishment that he is so far discoursing, but of exclusion from the kingdom. Now from the kingdom both one and the other are equally thrust out; but whether in hell they will find any difference, it belongs not to this present occasion to enquire. For that subject is not before us just now.

Let no one say: "I was young. Before I got married, I slept with prostitutes." Why did you not get married instead?

In like manner, let the young men also be blameless in all things, being especially careful to preserve purity, and keeping themselves in, as with a bridle, from every kind of evil. For it is well that they should be cut off from the lusts that are in the world, since "every lust warreth against the spirit;" and "neither fornicators, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God," nor those who do things inconsistent and unbecoming. Wherefore, it is needful to abstain from all these things, being subject to the presbyters and deacons, as unto God and Christ. The virgins also must walk in a blameless and pure conscience.

Come, now; who in the world has (ever) redintegrated one who has been "marred" by God (that is, delivered to Satan with a view to destruction of the flesh), after subjoining for that reason, "Let none seduce himself; " that is, let none presume that one "marred" by God can possibly be redintegrated anew? Just as, again, among all other crimes-nay, even before all others-when affirming that "adulterers, and fornicators, and effeminates, and co-habitors with males, will not attain the kingdom of God," he premised, "Do not err" -to wit, if you think they will attain it.

He concludes the exhortation with a threat, intensifying his speech and asking them about a matter known to all.

Here he hints at those of the Corinthians who said that God is loving of mankind and will not punish, but will bring them into the Kingdom. Therefore he says: "do not be deceived": for indeed it is clear self-delusion and error to expect all manner of blessings here, and there to be subjected to punishment.

He puts the one who is already condemned in first place.

Those who have shameful things done to them he calls "malakoi," and then he goes on to list those who do the shameful things.

Many ask why he placed drunkards and revilers alongside idolaters and those who commit abominable deeds? Because Christ also declared worthy of gehenna the one who says to his brother "fool" (Matt. 5:22), and because again the Jews went from drunkenness to idolatry. Furthermore, the discussion here is not about punishment, but about the loss of the Kingdom; and the Kingdom is equally forfeited by all such sinners, but whether there will be a distinction in their punishments — this is not the place to discuss.

Then when he says, Do you not know, he clarifies what he had said: first, as to what is altogether unlawful; secondly as to what is unlawful but not expedient (v. 12). In regard to the first he does two things: first, he presents a question; secondly, he answers it (v. 9b).

First, therefore, he says: I have stated that you do wrong and defraud, which is to commit sin, but do you not know that the unrighteous will not inherit the kingdom of God? As if to say: you seem not to know this, as long as you do not give up your sin; whereas it says in Ps 6 (v. 8): "Depart from me all you workers of evil."

Then when he says, Do not be deceived, he determines the truth: first he shows the impious their danger; secondly he shows how they were snatched from this peril and feared falling into it again (v. 11).

First, therefore, he says: Do not be deceived, which is said with a purpose, because some have been deceived frequently about sinning with impunity, as it says in Wis (2:21): "Thus they reasoned, but they were led astray." For certain philosophers erred in believing that God does not have charge of human affairs, as it says in Zeph (1:12): "The Lord will not do good, nor will he do ill." But others, believing that faith alone is sufficient for salvation, according to Jn (11:26): "Whoever lives and believes in me shall never die"; others believing that they will be saved just by Christ's sacraments, on account of what is said in Mk (16:16): "He that believes and is baptized will be saved," and Jn (6:55): "He that eats my flesh and drinks my blood will have eternal life." Still others suppose that they can sin with impunity on account of the works of mercy they perform, inasmuch as it says in Lk (11:41): "Give for alms those things which are within you; and behold, everything is clean for you." But they do not understand that all these things are of no benefit without charity, for it says in 1 Cor (13:2ff): "If I have all faith; if I give away all I have to the poor, and I have not charity, I gain nothing." Therefore, he continues: sins contrary to charity exclude one from the kingdom of God, which charity alone permits one to enter, saying: neither fornicators, nor idolaters, nor adulterers, concerning whom Heb (13:4) says: "God will judge fornicators and adulterers"; nor homosexuals, of which it says in Gen (13:13): "The men of Sodom were wicked, great sinners against the Lord"; nor the greedy nor thieves, of whom Zech (5:3) says: "Everyone that steals shall be cut off henceforth"; nor drunkards, nor revilers, nor robbers will inherit the kingdom of God. For it says in Is (35:8): "And a highway shall be there, and it shall be called the Holy Way; the unclean shall not pass over it"; and in Rev (21:27): "But nothing unclean shall enter it, nor anyone who practices abominations." It should be noted that the vices mentioned here are the same as those mentioned in the previous chapter. But he added some in the category of lust, namely, adultery, and sins against nature, and thievery in the category of injustice.

Paul did not say this because the Corinthians did not know it already. He was rather reawakening their reverence for the divine commandment and bringing them closer to readiness for the kingdom of heaven.

If someone says that he does not want the kingdom of God, only eternal rest, he should not deceive himself. For there are only two places, and not a third. If a person does not deserve to reign with Christ, then he will most assuredly perish with the devil.

For since it is written, "Neither shall revilers inherit the kingdom of God," and again the Lord says in His Gospel, "Whosoever shall say to his brother, Thou fool; and whosoever shall say, Raca, shall be in danger of the Gehenna of fire," how can they evade the rebuke of the Lord the avenger, who heap up such expressions, not only on their brethren, but also on the priests, to whom is granted such honour of the condescension of God, that whosoever should not obey his priest, and him that judgeth here for the time, was immediately to be slain? In Deuteronomy the Lord God speaks, saying, "And the man that will do presumptuously, and will not hearken unto the priest or to the judge, whosoever he shall be in those days, that man shall die; and all the people, when they hear, shall fear, and shall do no more wickedly." Moreover, to Samuel when he was despised by the Jews, God says; "They have not despised thee, but they have despised me." And the Lord also in the Gospel says, "He that heareth you, heareth me, and Him that sent me; and he that rejecteth you, rejecteth me; and he that rejecteth me, rejecteth Him that sent me." And when he had cleansed the leprous man, he said, "Go, show thyself to the priest." And when afterwards, in the time of His passion, He had received a buffet from a servant of the priest, and the servant said to Him, "Answerest thou the high priest so? " the Lord said nothing reproachfully against the high priest, nor detracted anything from the priest's honour; but rather asserting His own innocence, and showing it, He says, "If I have spoken evil, bear witness of the evil; but if well, why smitest thou me? " Also subsequently, in the Acts of the Apostles, the blessed Apostle Paul, when it was said to him, "Revilest thou God's priest? " -although they had begun to be sacrilegious, and impious, and bloody, the Lord having already been crucified, and had no longer retained anything of the priestly honour and authority-yet Paul, considering the name itself, however empty, and the shadow, as it were, of the priest, said, "I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy, people."

The kingdom of God must be purified of all sin and immorality, so that God may reign in it.

"Gluttons and drunkards shall not inherit the kingdom of God;" and read the passage, O disciple, and see unto what vices the Apostle compareth this wickedness—with soothsayers and destroyers, and other things like thereunto. And although the lust of the belly is not these, yet it leadeth unto them, for when the heart hath become gross through meats, straightway it driveth out from itself the remembrance of God, and when the memory of God hath departed from a man, what wickedness will he not do? and what iniquity will he be not moved to do?

The Corinthians had received all the benefits of purity in their baptism, which is the foundation of the truth of the gospel. In baptism the believer is washed clean from all sins and is made righteous in the name of the Lord, and through the Spirit of God he is adopted as God's child. With these words, Paul is reminding them how great and how special is the grace which they have received in the true tradition. But afterward, by thinking which is contrary to this baptismal rule of faith, they had stripped themselves of these benefits. For this reason he is trying to bring them back to their original way of thinking, so that they can recover what they had once received.

Paul says that they have been changed for the better, not so as to lose concupiscence altogether, a condition never realized in this life, but so as to not obey the desire to sin.

"And such were some of you"-such manifestly as those still are whom you do not forgive; "but ye are washed," not simply as the rest, but with knowledge; ye have cast off the passions of the soul, in order to become assimilated, as far as possible, to the goodness of God's providence by long-suffering, and by forgiveness "towards the just and the unjust," casting on them the gleam of benignity in word and deeds, as the sun.

For it is not as if God were fed by our torments: but He heals the diseases of our transgressions by medicines opposed to them that we, who have departed from Him delighted by pleasures, may return to Him embittered by tears; and that, having fallen by running loose in unlawful things, we may rise by restraining ourselves even in lawful ones; and that the heart which mad joy had flooded may be burnt clean by wholesome sadness: and that what the elation of pride had wounded may be cured by the dejection of a humble life. For hence it is written, I said unto the wicked, Deal not wickedly; and to the transgressors, lift not up the horn. For transgressors lift up the horn, if they in no wise humble themselves to penitence after knowledge of their iniquity. Hence again it is said, A bruised and humbled heart God doth not despise. For whosoever mourns his sins yet forsakes them not bruises indeed his heart, but scorns to humble it. But he who forsakes his sins yet mourns them not does indeed already humble his heart, but refuses to bruise it. Hence Paul says, "And such indeed were ye; but ye are washed, but ye are sanctified;" because, in truth, amended life sanctifies those whom the ablution of the affliction of tears cleanses through penitence.

No doubt, if any one is unwilling to follow the Gospel itself, it is in his power [to reject it], but it is not expedient. For it is in man's power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, "All things are lawful to me, but all things are not expedient;" referring both to the liberty of man, in which respect "all things are lawful," God exercising no compulsion in regard to him; and [by the expression] "not expedient" pointing out that we "should not use our liberty as a cloak of maliciousness, for this is not expedient. And again he says, "Speak ye every man truth with his neighbour." And, "Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather giving of thanks." And, "For ye were sometimes darkness, but now are ye light in the Lord; walk honestly as children of the light, not in rioting and drunkenness, not in chambering and wantonness, not in anger and jealousy. And such were some of you; but ye have been washed, but ye have been sanctified in the name of our Lord." If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God.

[The apostle], foreseeing the wicked speeches of unbelievers, has particularized the works which he terms carnal; and he explains himself, lest any room for doubt be left to those who do dishonestly pervert his meaning, thus saying in the Epistle to the Galatians: "Now the works of the flesh are manifest, which are adulteries, fornications, uncleanness, luxuriousness, idolatries, witchcrafts, hatreds, contentions jealousies, wraths, emulations, animosities, irritable speeches, dissensions, heresies, envyings, drunkenness, carousings, and such like; of which I warn you, as also I have warned you, that they who do such things shall not inherit the kingdom of God." Thus does he point out to his hearers in a more explicit manner what it is [he means when he declares], "Flesh and blood shall not inherit the kingdom of God." For they who do these things, since they do indeed walk after the flesh, have not the power of living unto God. And then, again, he proceeds to tell us the spiritual actions which vivify a man, that is, the engrafting of the Spirit; thus saying, "But the fruit of the Spirit is love, joy, peace, long-suffering, goodness, benignity, faith, meekness, continence, chastity: against these there is no law." As, therefore, he who has gone forward to the better things, and has brought forth the fruit of the Spirit, is saved altogether because of the communion of the Spirit; so also he who has continued in the aforesaid works of the flesh, being truly reckoned as carnal, because he did not receive the Spirit of God, shall not have power to inherit the kingdom of heaven. As, again, the same apostle testifies, saying to the Corinthians, "Know ye not that the unrighteous shall not inherit the kingdom of God? Do not err," he says: "neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor revilers, nor rapacious persons, shall inherit the kingdom of God. And these ye indeed have been; but ye have been washed, but ye have been sanctified, but ye have been justified in the name of the Lord Jesus Christ, and in the Spirit of our God." He shows in the clearest manner through what things it is that man goes to destruction, if he has continued to live after the flesh; and then, on the other hand, [he points out] through what things he is saved. Now he says that the things which save are the name of our Lord Jesus Christ, and the Spirit of our God.

"And such were some of you: but ye were washed, but ye were sanctified."

In a way to abash them exceedingly, he adds this: as if he said, "Consider from what evils God delivered us; how great an experiment and demonstration of loving-kindness He afforded us! He did not limit His redemption to mere deliverance, but greatly extended the benefit: for He also made thee clean. Was this then all? Nay: but He also "sanctified." Nor even is this all: He also "justified." Yet even bare deliverance from our sins were a great gift: but now He also filled thee with countless blessing. And this He hath done, "In the Name of our Lord Jesus Christ;" not in this name or in that: yea also, "In the Spirit of our God."

Knowing therefore these things, beloved, and bearing in mind the greatness of the blessing which hath been wrought, let us both continue to live soberly, being pure from all things that have been enumerated; and let us avoid the tribunals which are in the forums of the Gentiles; and the noble birth which God hath freely given us, the same let us preserve to the end.

The Corinthians were not to bother about the sins they committed before baptism. All that should concern them now was that they should not sin again in the future.

" And if so, the apostle too was in error when he said in his epistle, "Ye were at one time darkness, (but now are ye light in the Lord: )" and, "We also were by nature children of wrath; " and, "Such were some of you, but ye are washed." The statements, however, of holy Scripture will never be discordant with truth.

Consider, he says, from what evils He freed you and what blessings God bestowed upon you. You too were subject to all the vices enumerated above, but He cleansed you from them, and not only cleansed you, but also sanctified you. In what way? By justifying you; first He washed you, then, having justified you, He sanctified you, not in the name of this or that teacher, but in the name of Christ and by the Holy Spirit. That is, the Trinity bestowed these blessings upon you; for in saying that God sanctified in the name of Christ and by the Holy Spirit, he expresses nothing other than precisely the Trinity.

Then when he says, And such were some of you, he shows how they escaped from the above-mentioned danger. First, he reminds them of their past state, saying: And such were some of you, namely, fornicators and idolaters, etc. He makes particular mention of these vices, because they abounded in them, as it says in Eph (5:8): "For once you were darkness, but now you are light in the Lord."

Secondly, he shows how they were freed of them inwardly, saying: But you were washed by the power of Christ's blood in baptism, as it says in Rev (1:5): "He freed us from our sins in his blood." You were sanctified by the power of Christ's blood and consecrated in grace, as it says in Heb (13:12): "So Jesus also suffered outside the gate, in order to sanctify the people through his own blood"; you were justified, i.e., raised to the state of justice, according to Rom (8:30): "Those whom he called he also justified."

Then he mentions the cause of these blessings: first, on the part of the humanity of Christ when he says: In the name of the Lord Jesus Christ, i.e., in believing and calling on that name, as it says in Acts (4:12): "There is no other name under heaven given among men by which they must be saved." Secondly, on the part of the divinity when he adds: and in the Spirit of our God, as it says in Ez (37:14): "Behold, I shall cause breath to enter you and you shall live." Therefore, since you have been freed by such great power, you should not return to the same former ways.