Commentary on 1 Corinthians (Super I Epistolam ad Corinthios Lectura)

After the Apostle has pursued those things which pertain to the sacrament of Baptism, here he begins to pursue those things which pertain to marriage. And first he argues against the sin contrary to marriage, namely fornication; second he treats of marriage itself, chapter 7, where it says "now concerning the things you wrote," etc.

Concerning the first he does two things. First he sets down the fault; second he rebukes it, where it says "your glorying is not good," etc.

Concerning the first he does two things. First he sets down the fault of a certain fornicator; second, the fault of the others, who were tolerating the sin of the fornicator, where it says "and you are puffed up," etc.

Concerning the first, first he sets down three things which pertain to the gravity of the fault. First indeed he shows the sin to be notorious, saying: not without cause did I ask, whether you wish that I come to you with a rod. For there is in you something worthy of the rod of discipline, because fornication is heard of among you altogether, in a public manner; against which it is said Eph. 5:3: "but fornication let it not even be named among you"; Isa. 3:9: "they have proclaimed their sin as Sodom, and have not hidden it."

Second, he aggravates the sin by comparison, when he says: and such fornication as is not held lawful or found even among the gentiles. For among the gentiles, simple fornication was not accounted a sin. Whence the apostles, Acts 15:20, to exclude this error, imposed upon the gentiles converted to the faith that they should abstain from fornication. There was, however, a certain species of fornication which was held unlawful even among the gentiles. And therefore he says: so that someone has his father's wife, as it is said Gen. 49:4: "poured out you are like water, may you not increase, for you went up to your father's bed, and defiled his couch." This, however, was horrible even among the gentiles, as being contrary to natural reason. For by the natural reverence of a son toward his parents, in every state and law, the father and the mother are excluded from marriage. So that thus also can be understood what is had in Gen. 2:24: "for this reason a man shall leave father and mother," namely in the contracting of marriage, "and shall cleave to his wife." As indeed it is added there: "and the man and the woman shall be two in one flesh." And therefore the father's wife is excluded from marriage, like the person of the father or of the mother, according to that word Lev. 18:8: "the nakedness of your father's wife you shall not uncover, for it is the nakedness of your father."

Then, when he says "you are puffed up," he sets down the fault of those who were tolerating this sin. And first he reproves their toleration; second he supplies what they were neglecting, where it says "I indeed," etc.

Concerning the first he notes in them three vices. First, pride, when he says "and you are puffed up," namely with the wind of pride, reckoning yourselves innocent by comparison with the sinner, just as, Luke 18:11, the Pharisee said: "I am not as the rest of men, even as also this publican." Wis. 4:19: "I will burst them, puffed up, without a voice."

Second, he touches upon their injustice, when he says "and you have not rather mourned," namely by suffering with the case of the sinner, just as it is said Jer. 9:1: "who will give water to my head, and to my eyes a fountain of tears, that I may weep day and night for the slain of the daughter of my people?" For true justice, as Gregory says, has compassion, not disdain.

Third, he touches upon their negligence of judgment: "that he who did this deed be taken away from the midst of you." For such compassion of a just man toward a sinner wounds and delivers, according to that word Prov. 23:14: "you strike him with the rod, and you shall deliver his soul from hell." By this also others are corrected, according to that word Prov. 19:25: "the pestilent man being scourged, the fool will become wiser." Whence Eccles. 8:11: "because sentence is not speedily pronounced against the evil, the sons of men commit evils without any fear." But the sinner ought, for the correction of others, sometimes to be separated, where there is fear of contagion, according to that word Prov. 22:10: "cast out the scoffer, and strife shall go out with him, and quarrels and reproaches shall cease."

Then, when he says "I indeed, absent in body," etc., he supplies their negligence, pronouncing sentence against the sinner. And concerning this he does three things. First he sets down the authority of the one judging; second the manner of judging, where it says "you being gathered together," etc.; third the sentence of the judge, where it says "to deliver such a one," etc.

Concerning the first he does two things. First he sets down the authority of the minister, namely of himself. Now it seemed contrary to judicial order that he should condemn one who was absent, according to that word Acts 25:16: "it is not the custom of the Romans to condemn any man, before he who is accused has his accusers present"; but the apostle excuses this, saying "I indeed, absent in body, but present in spirit," that is, in affection and solicitude of mind, according to that word Col. 2:5: "and though I am absent in body, yet in spirit I am with you, rejoicing and seeing your order." Or "present in spirit," because through the spirit he knew the things which were being done among them, as if he were present, just as also Elisha said, 4 Kings 5:26: "was not my heart present, when the man returned from his course?" And because I am present in spirit, I have already judged, that is, I have ordained the sentence of condemnation against him who has so acted.

Second, he sets down the authority of the principal Lord, saying "in the name of our Lord Jesus Christ," that is, in his place and by his authority, or with the power and invocation of his name, according to that word Col. 3:17: "whatever you do, in word or in work, do all in the name of our Lord Jesus Christ."

Then, when he says "you being gathered together into one," he shows the manner of judging, where he touches upon three things: first, the congregation of the faithful, when he says "you being gathered together." For those things which are grave are to be punished by the concordant deliberation of many. Whence also in antiquity judges sat in the gates, where the people gathered, according to that word Deut. 16:18: "you shall appoint judges in all your gates." Whence it is said in Ps. 110:1: "in the council of the just, and in the congregation, great are the works of the Lord." And Matt. 18:20: "where there are two or three gathered in my name, there am I in the midst."

Second, he applies his own assent, when he says "and my spirit," that is, my will and authority, according to what he had said: "but present in spirit." Third, he applies the authority of the principal Lord, namely Christ, saying "with the power of our Lord Jesus Christ," from which the judgment of the Church has the strength of firmness, according to that word Matt. 18:18: "whatsoever you shall bind on earth shall be bound also in heaven."

Then, when he says "to deliver such a one," etc., he sets down the sentence of condemnation, concerning which he sets down three things. First, the penalty, when he says "to deliver such a one to Satan" — supply: I have judged. This can be understood in two ways. First, that, as it is said Matt. 10:8, the Lord gave the apostles power over unclean spirits, that they might cast them out, and by that same power they could command unclean spirits to afflict bodily those whom they judged worthy of this penalty. The apostle therefore commanded the Corinthians, by his authority, to deliver the aforesaid fornicator to Satan to be bodily afflicted. Whence he sets down, second, the effect of this sentence, when he says "unto the destruction of the flesh," that is, unto the vexation of the flesh and the affliction in which he sinned, according to that word Wis. 11:17: "by what things a man sins, by these also he is tormented." Third, he sets down the fruit, when he says "that the spirit may be saved in the day of our Lord Jesus Christ," that is, that he may attain salvation in the day of death, or in the day of judgment, as was expounded above in the third chapter, and thus what is added there is fulfilled: "but he himself shall be saved, yet so as by fire," namely of temporal penalty.

For the apostle did not deliver the sinner to Satan that he might be perpetually subject to his power, but that by the affliction of the flesh he might be converted to penance, according to that word Isa. 28:19: "vexation alone shall give understanding to the hearing." This, moreover, is the sentence of the apostle which the Lord observed, Job 2:6, where he said to Satan: "behold, he is in your hand," namely his flesh, "but yet save his soul," namely unharmed.

In another way it can be understood what is said, "to deliver such a one to Satan," namely through the sentence of excommunication, by which someone is separated from the communion of the faithful, and from participation in the sacraments, and is deprived of the suffrages of the Church, by which man is fortified against the assault of Satan; on account of which it is said of the Church, Song 4:9: "terrible as an army set in array," namely to the demons. But what is added, "unto the destruction of the flesh," is understood in this way: that, separated from the Church, and exposed to the temptations of Satan, he may more freely fall into sin, according to that word Apoc., last chapter: "he who is filthy, let him be filthy still." He calls mortal sins "the destruction of the flesh," because, as it is said Gal., last chapter: "he who sows in the flesh, of the flesh shall also reap corruption." He adds, moreover, "that the spirit may be saved," that is, that, recognizing the foulness of his sins, he may be confounded and repent, and thus be healed, according to that word Jer. 31:19: "I am confounded and ashamed, because I have borne the reproach of my youth." It can also be understood that its spirit, namely the Church's, that is, the Holy Spirit of the Church, may be preserved for the faithful unto the day of judgment, lest, namely, they lose him through contagion with the sinner, because, as it is said Wis. 1:5: "the Holy Spirit of discipline will flee from the deceitful," etc.

Above, the Apostle recalled a twofold fault: namely, that of the fornicating Corinthian, and of the others who were tolerating his sin; here he rebukes both faults. First, the fault of those tolerating his sin; second, the fault of the fornicator, there: "the body however is not for fornication," etc. Concerning the first he does two things. First, he rebukes in the Corinthians the negligence of judgment; second, he rebukes in them certain other vices concerning judgment, chapter VI: "does anyone dare," etc. Concerning the first he does two things. First, he rebukes those who did not separate the fornicator from themselves; second, he refutes the false understanding which they had conceived from his words, there: "I wrote to you in the epistle," etc. Concerning the first he does two things. First, he reproves what they had done; second, he shows what is to be done, there: "purge out the old leaven," etc. Concerning the first he does two things. First, he reproves the past fault as to its root.

For he had said above that from their being puffed up there follows in them a lack of compassion, and from the lack of compassion, negligence of correction. First, therefore, he argues against the elation of the Corinthians, saying, "your boasting is not good," namely, by which you boast in the defects of others, as though you yourselves were innocent. For each one ought to glory in the Lord concerning the goods divinely given to himself, not concerning others, according to that word of Gal. VI, 4: "but let each one prove his own work, and so he will have glory in himself, and not in another." But it is especially evil to glory in the evils of others. For it is said in Ps. LI, 3: "why do you glory in malice?"

Second, he assigns the reason for what he had said, saying, "do you not know that a little leaven corrupts the whole lump?" As if to say: you cannot be ignorant of this. Now it must be known that two things can be considered in leaven. First, the flavor which it gives to the bread, and according to this, by leaven is signified the wisdom of God, through which all the things that belong to man are made flavorful; and according to this it is said in Matth. XIII, 33: "the kingdom of heaven is like leaven, which a woman took and hid in three measures of flour, until the whole was leavened." Second, corruption can be considered in leaven, and according to this, by leaven can be understood, in one way, sin, because indeed through one sin of a man all his works are rendered corrupt, as for instance through the sin of pretense, which is compared to leaven. Lc. XII, 1: "beware of the leaven of the Pharisees, which is hypocrisy." In another way, by leaven can be understood the sinful man, and it is to this that this comparison is brought in. For just as through a little leaven the whole mass of dough is corrupted, so through one sinner the whole society is defiled. Hence Eccli. XI, 34: "from one spark the fire is increased, and from one deceitful man blood is increased." And this indeed happens, when through the sin of one, others are in some way provoked to sin. Or also when they consent to the one sinning, at least by not correcting him when they are able to correct, according to that word of Rom. I, 32: "they are worthy of death, not only they who do these things, but also they who consent to those doing them." And therefore the Corinthians ought not to glory in the sin of one, but rather to take care lest, through the sin of one, all be defiled by association with him, according to that word of Cant. II, 2: "as the lily among thorns, so is my beloved among the daughters," where the Gloss says: "he was not good, who could not tolerate the wicked."

Then, when he says, "purge out the old leaven," he shows what is to be done for the rest. And first he sets down the teaching; second he assigns the reason, there: "our Passover," etc. He says therefore first: because "a little leaven corrupts the whole lump," therefore "purge out the old leaven," that is, purge yourselves, by casting away from you the old leaven, that is, the fornicator, who by sinning has returned to the oldness of ancient corruption, according to that word of Baruch III, 11: "you have grown old in a foreign land, you have been defiled with the dead." Which indeed he says, because through the separation of one sinner the whole society is purged. Hence also, when Judas had gone out, the Lord said, Io. XIII, 31: "now is the Son of man glorified." By the old leaven can also be understood ancient error, according to that word of Is. XXVI, 3: "the old error has departed," or also the corruption of original sin, according to that word of Rom. VI, 6: "our old man has been crucified together with him," or also any actual sin whatsoever, according to that word of Col. III, 9: "stripping yourselves of the old man with his deeds": for by the admonition of these a man is purged.

He then sets down consequently the effect of the purging, saying, "that you may be a new mixture." Now "mixture" is said to be the commingling of water and new flour, before leaven is mixed in. Therefore, with the leaven removed from the faithful, that is, the sinner, or the sin, they remain as a new mixture, that is, in the purity of their newness, according to that word of Ps. CII, 5: "your youth will be renewed like the eagle's"; Eph. IV, v. 23: "be renewed in the spirit of your mind." Then he sets down the due manner of the purging when he says, "as you are unleavened," that is, without the leaven of sin. For it is said from "a," which is "without," and "zyma," which is "leaven." Hence the Lord, Matth. XVI, 6, says to the disciples, "beware of the leaven of the Pharisees and Sadducees."

Then, when he says, "for indeed our Passover," he assigns the reason for what he had said, namely why the faithful ought to be unleavened, which reason indeed is taken from the mystery of Christ's passion. Hence first he sets forth the mystery itself; second he concludes his proposition, there: "therefore let us feast," etc. Concerning the first it must be considered that among the other sacraments of the law the most celebrated was the paschal lamb, which, as is commanded in Ex. XII, 1 ff., was immolated by the whole multitude of the sons of Israel in memory of that benefit, by which the Angel striking the firstborn of Egypt passed over the houses of the Jews, whose doors had been smeared with the blood of the lamb. Hence the name of Pasch is taken, according to what is said there: "for it is the phase," that is, "the passing over of the Lord"; and finally by the power of this benefit the people crossed the Red Sea, as is said in Ex. XIV, 15 ff. For that lamb was a figure of the innocent Christ, of whom it is said, Io. I, 29: "behold the Lamb of God." Therefore, just as that figural lamb was immolated by the sons of Israel, that the people of God might be freed from the striking Angel, and that they might cross the Red Sea, freed from the servitude of Egypt, so Christ was slain by the sons of Israel, through whose blood the people of God is freed from the assault of the Devil and from the servitude of sin, through Baptism as through the Red Sea. That figural lamb, however, was called the Pasch of the Jews, because it was immolated as a sign of the passing over. Hence it is said, Matth. XXVI, 17: "where do you wish that we prepare for you to eat the Pasch?" That is, the paschal lamb.

The Apostle says therefore: for this reason you ought to be unleavened, "for indeed," that is, because, just as the figural Pasch of the old people is the lamb immolated, so "our Passover," that is, of the new people, "is Christ, immolated," to whose immolation also the name of Pasch is fitting, both by the signification of the Hebrew tongue, which signifies passing-over, Ex. XII, 11: "for it is the phase," that is, "the passing over," and by the signification of the Greek tongue, insofar as the name Pasch signifies passion. For Christ, through the passion by which he was immolated, passed over from this world to the Father, as is said in Io. XIII, 1.

Then, when he says, "therefore let us feast," he concludes his proposition. For the evidence of this it must be considered that, as is read in Ex. XII, 8, the paschal lamb after its immolation was eaten with unleavened breads. Therefore, just as the figural lamb was a figure of our immolated Passover, so the figural paschal observance ought to be conformed to the observance of the new Passover. Therefore, because Christ immolated is our Passover, "therefore let us feast," namely, eating Christ, not only sacramentally, according to that word of Io. VI, v. 54: "unless you eat the flesh of the Son of man, and drink his blood, you will not have life in you," but also spiritually, by enjoying his wisdom, according to that word of Eccli. XXIV, v. 29: "they who eat me shall still hunger, and they who drink me shall still thirst," and thus with spiritual joy, according to that word of Ps. XLI, 5: "with the voice of exultation and confession, the sound of one feasting."

Then he determines the manner of feasting according to the conformity of the truth to the figure, saying, "not in the old leaven, nor in the leaven of malice and wickedness." For it was commanded in Ex. XII, 15, that no leaven at all should be found in the houses of those eating the paschal lamb. Leaven, however, has both oldness and corruption. Hence by the removal of leaven, first indeed can be understood the removal of the observance of the precepts of the old law, which through the passion of Christ has been put to death, according to that word of Lev. c. XXVI, 10: "you will cast away the old things, when the new come upon you." Second, by the removal of leaven can be understood the removal of the corruption of sin, as was said above, that "a little leaven corrupts the whole lump." And as to this he adds, "nor in the leaven of malice and wickedness," so that malice is referred to the perversity of the deed, according to that word of Iac. I, v. 21: "casting away all filthiness and abundance of malice." By wickedness, however, is understood fraudulent scheming. Prov. XXVI, v. 25: "when he shall have taken up his voice, do not believe him, for there are seven wickednesses in his heart." Or, according to the Gloss, when he says, "not in the old leaven," he removes the oldness of sin in common. But what he adds, "nor in the leaven of malice and wickedness," explains sin part by part, so that malice is said to be the sin which is committed against oneself, wickedness the sin which is committed against another.

Having therefore excluded the undue manner of feasting, he determines the fitting manner, adding, "but in the unleavened bread of sincerity and truth," that is, in sincerity and truth, which are signified by the unleavened bread. Now sincerity is set against the corruption of sin, which he signified when he said, "not in the leaven of malice and wickedness." For that is called sincere which is without corruption. Hence in II Cor. II, 17 it is said: "we are not like many, adulterating the word of God, but from sincerity we speak in Christ." Truth, however, is set against the figures of the old law, as in Io. I, v. 17 it is said, "truth and grace was made through Jesus Christ," because indeed we ought to celebrate the true Passover with truth and not with figures. Hence, according to the Gloss, by sincerity is understood innocence from vices, or newness of life; by truth, however, the justice of good works, or rectitude, which excludes fraud.

**On 1 Corinthians, Chapter 5, Lecture 3**

Above, the Apostle had led the Corinthians to this, that they should separate the sinner from themselves, which indeed they had neglected on account of a false understanding of a certain word that was contained in a certain letter which he had sent to them earlier. And therefore he now excludes the depraved sense which they had conceived from the words. Hence concerning this he does three things. First he resumes the word of the earlier letter; second he excludes the false understanding, at the words: *not altogether with fornicators*; third he expounds the true understanding, at the words: *but now I have written to you*.

He says therefore first: I said to you in a certain other letter, which is not contained in the canon, *that you should not associate with fornicators*, that is, that you should not have society or communion with them, according to that word of Prov. 1:15: *my son, walk not with them, keep back your foot from their paths*; Ecclus. 9:6: *give not your soul to fornicators in anything*.

Then, when he says *not altogether with fornicators*, he excludes the false understanding of the aforesaid word. And first he sets forth what he intends; second he concludes his proposition, at the words: *otherwise you would have had to*, etc. Concerning the first, it must be considered that the Corinthians had conceived a false understanding of the aforesaid word of the Apostle in two ways.

First, as to this, that they understood it to have been said of unbelieving fornicators. But the Apostle excludes this, saying *not altogether* do I intend to say that you should not associate with the fornicators of this world. Now he calls unbelievers by the name of world, according to what is said in Jn. 1:10: *the world knew him not*; above, ch. 1:21: *the world by wisdom knew not God*.

Second, they had conceived a false understanding as to this, that they thought the Apostle had forbidden only concerning fornicators, but not concerning other sinners. And therefore, to exclude this, he adds *or with the covetous*, namely, those who unjustly withhold what belongs to others. Eph. 5:5: *covetousness, which is the service of idols, has no inheritance in the kingdom of Christ and of God*. *Or with the rapacious*, namely, those who violently seize what belongs to others. Below, in the same place: *nor shall the rapacious possess the kingdom of God*. *Or with those serving idols*, against whom it is said Wis. 14:27: *for the worship of unspeakable idols is the cause of all evil, its beginning and its end*. And the sense is: I have forbidden you the society not only of fornicators, but also of all other sinners. And it is to be noted that by fornication one sins against himself, but by covetousness and rapacity against one's neighbor, and by the worship of idols against God; and in these things which he sets down, every kind of sin is understood.

Then, when he says *otherwise*, etc., he assigns the reason for his proposition, saying *otherwise* — namely, if the aforesaid word were to be understood of the fornicators of this world — *you would have had to go out of this world*, since the whole world is full of such people. Hence you could not avoid such fornicators, except by going out of this world. For it is said, 1 Jn. 5:19: *the whole world is set in wickedness*. Or otherwise: *you would have had to go out of this world*, as if he were saying: from the time of your conversion you ought to have been separated from the unbelievers of the world. Hence you do not need to be admonished about this; for it is said, Jn. 15:16: *I have chosen you out of the world*. Or otherwise: *you would have had to go out of this world*, namely through death. For it is better for men to die than to consent to sinners in their sins. Hence it is said below, 9:15: *for it is better for me to die, than that any man should make my glory void*.

Then, when he says *but now I have written to you*, he expounds to them the true understanding, and first he sets forth what he intends; second he assigns the reason, at the words: *for what have I to do*?; third he infers the intended conclusion, at the words: *take away the evil*, etc.

He says therefore first: but now I explain thus what I formerly wrote to you: *do not associate*, namely, with fornicators and other sinners, *if he who*, among you, *is called a brother*, in the way the Lord says, Matth. 23:8: *you are all brothers*. Yet he does not say: if he who is a brother, but: *if he who is called a brother*, because through mortal sin someone withdraws from charity, which is the cause of spiritual brotherhood. Hence it is said in the last chapter of Hebrews: *let the charity of brotherhood remain in you*. He is therefore called a brother on account of the truth of the faith, but he is not truly a brother, on account of the lack of charity, which comes from sin.

Hence it is added *or a fornicator, or covetous, or serving idols, or a railer, or rapacious, or a drunkard, with such a one not even to take food* — namely, you ought not — according to that word of the second canonical epistle of John: *if any man come to you, and bring not this doctrine, receive him not into your house, nor say to him, hail*; as if he were saying: by this that I said you ought not to be mixed with sinners, I meant concerning the faithful who are called brothers, and are among you.

But it is not to be understood by this, as Augustine says in the book against Parmenian, and as is held in the Gloss here, that someone ought to be separated from the communion of others by an extraordinary judgment, since he could frequently err, but rather this ought to be done according to the order of the Church, when someone is repelled from communion, as one convicted, or one who has confessed of his own accord. And therefore he says pointedly *if he who is called*, so that we may understand that naming to be the one which comes about through a sentence of the Church pronounced against someone in judicial order. But those who are thus expelled from communion are to be avoided as to table, as is said here, and as to greeting, as is said in the aforesaid authority of John, and further as to sacred communion. Hence it is said in the verse: *mouth, to pray, farewell, communion, table are denied* — namely, to the excommunicate.

But it must be noted that the Apostle above numbered only mortal sins, as a sign that someone ought to be excommunicated only for mortal sin. And concerning the other things indeed which he sets down it is manifest; but concerning drunkenness there can be doubt, since it does not always seem to be a mortal sin. For Augustine says in the sermon on Purgatory, that drunkenness, unless it be frequent, is not a mortal sin. Which I believe to be so, because drunkenness in its own kind is a mortal sin. For that someone should wish, for the delight of wine, to lose the use of reason, exposing himself to the danger of committing many other sins, seems to be contrary to charity. It happens, however, accidentally that drunkenness is not a mortal sin, on account of ignorance of the strength of the wine, or of the weakness of one's own head — an excuse which is nevertheless removed by frequent experience: and therefore the Apostle pointedly does not say *drunk* but *a drunkard*.

Now he adds two sins to those which he had set down above, namely, the drunkard and the railer. Now drunkenness is referred to the kind of sin which is committed against oneself, under which is contained not only lust, but also gluttony; but the railer is referred to the kind of sin which is committed against one's neighbor, whom someone harms not only in deed, but also in word, by wishing evil upon him, or by defaming him wrongly — which pertains to detraction — or by saying evil things to his face — which pertains to contumely — and all this pertains to the notion of a railer, as was said above.

Then, when he says *for what have I to do*, etc., he assigns the reason for what he had said. And concerning this he does three things. First he assigns the reason, saying: I said this is to be understood of brothers, and not of unbelievers. *For what have I to do*, that is, what does it pertain to me, *to judge*, that is, to pronounce a sentence of condemnation, *concerning those who are outside*? That is, concerning unbelievers, who are entirely outside the Church? For the prelates of the Churches receive spiritual power only over those who have subjected themselves to the faith, according to that word of 2 Cor. 10:6: *having in readiness to revenge all disobedience, when your obedience shall be fulfilled*. Indirectly, however, the prelates of the Churches have power over those who are outside, insofar as, on account of their fault, they forbid the faithful to have communion with them.

Second, he employs a comparison, saying *do you not judge those who are within*? As if he were saying: you judge by the same authority as I. Hence, just as you do not judge except concerning your own, so also I. It is said, Ecclus. 10:1: *a wise judge shall judge his people*.

Third, he answers a tacit doubt. For it might seem that unbelievers were better off, since they are not condemned for the aforesaid sins; but he excludes this, saying: therefore it is nothing to me to judge concerning those who are outside, for *those who are outside*, that is, unbelievers, *God will judge*, namely by a judgment of condemnation, not of examination; because, as Gregory says in the Morals, unbelievers will be damned without a judgment of discussion and examination. And as to this it is said, Jn. 3:18: *he who does not believe is already judged*, that is, he has in himself a manifest cause of condemnation, and this is reserved more gravely to the judgment of God, according to that word of Heb. 10:31: *it is a fearful thing to fall into the hands of the living God*.

Then, when he says *take away the evil*, etc., he infers the conclusion principally intended, saying: since this which I said, *do not associate with fornicators*, is to be understood of the faithful, not of those who are outside — therefore *take away the evil*, namely, the man, *from among yourselves*, that is, cast him out of your society, according to that word of Deut. 13:5: *you shall take away the evil from the midst of you*.

It must therefore be considered, from the aforesaid words of the Apostle, that we are not forbidden to have communion with unbelievers who never received the faith, on account of their punishment. This must, however, be guarded against by some, namely the weak, for their own caution, lest they be seduced. But those who are firm in the faith can lawfully communicate with them, and give effort to their conversion, as is said below, 10:27: *if any of the unbelievers invite you to a feast, and you are willing to go, eat whatever shall be set before you*. But from unbelievers who were at one time faithful, or who received the sacrament of the faith, such as heretics and those apostatizing from the faith, the communion of the faithful is entirely withdrawn, and this as their punishment, just as also for the other sinners who are still subject to the power of the Church.