Thomas Aquinas Commentary 1 Corinthians 5:1-5

"It is actually reported that there is fornication among you, and such fornication as is not even among the Gentiles, that one [of you] hath his father`s wife. And ye are puffed up, and did not rather mourn, that he that had done this deed might be taken away from among you. For I verily, being absent in body but present in spirit, have already as though I were present judged him that hath so wrought this thing, in the name of our Lord Jesus, ye being gathered together, and my spirit, with the power of our Lord Jesus, to deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." — 1 Corinthians 5:1-5 (ASV)

After discussing matters pertaining to the sacrament of baptism, the Apostle begins to consider matters pertaining to marriage. First, he attacks a sin contrary to marriage, namely, sexual immorality; second, he discusses marriage itself (in chapter 7). Regarding the first point, he does two things: first, he mentions the crime, and second, he censures it (in verse 6). Concerning the first of these, he does two things: first, he mentions the crime of a specific sexually immoral person, and second, the crime of those who condoned this sin (in verse 2).

Regarding the first point, he mentions three things that pertain to the seriousness of the crime. First, he shows that the sin is notorious, saying it was not without reason that I asked whether you wish me to come to you with a rod. For there is one among you deserving the rod of discipline, because it is actually reported—that is, publicly known—that there is sexual immorality among you. Against this, it is said, Fornication must not even be named among you (Ephesians 5:3), and, They proclaim their sin like Sodom, they do not hide it (Isaiah 3:9).

Second, he amplifies the sin by comparison when he says it is of a kind that is not found or regarded as lawful, even among pagans. For example, general sexual immorality was not considered a sin among the pagans; therefore, to rid them of this error, the apostles imposed on pagans converted to the faith the obligation to abstain from it (Acts 15:29). Yet this was a form of sexual immorality regarded as unlawful even among pagans. Hence he says, for a man is living with his father’s wife. As it is written, Unstable as water, you shall not have pre-eminence because you went up to your father’s bed and defiled his couch (Genesis 49:4). This was monstrous even among the pagans, being contrary to natural reason. For the laws of every civilization dictated that the natural reverence owed to parents prevents sons and daughters from marrying their father or mother. This is even implied in Genesis 2:24: Wherefore a man shall leave father and mother (in contracting marriage) and shall cleave to his wife. Furthermore, since it goes on to say that the man and woman will be two in one flesh, the wife of the father is excluded from marriage, just as the person of the father or mother is. For it says in Leviticus 18:8: You shall not uncover the nakedness of your father’s wife; for it is the nakedness of the father.

Then, when he says, you are arrogant, he mentions the guilt of those who condoned this sin. First, he condemns them for condoning it; second, he supplies what they failed to do (in verse 3).

Regarding the first point, he detects three vices. First is pride, when he says, You are arrogant [puffed up]—that is, with the wind of pride, for considering yourselves innocent in comparison with the sinner, just as the Pharisee who said, I am not as the rest of men… or even as this tax collector (Luke 18:11). As it is written, He will dash them puffed up and speechless to the ground . Second, he touches on their injustice when he says, Ought you not rather to mourn? This means mourning for the benefit of the sinner: O that my head were waters, and my eyes a fountain of tears, that I might weep day and night for the slain of the daughters of my people! (Jeremiah 9:1). For true justice, as Gregory says in homily 34, On The Gospel, shows compassion, not disdain. Third, he touches on their failure to judge: let him who has done this be removed from among you. For such compassion from a just person bruises the sinner in order to deliver him: If you beat him with the rod, you will save his life from Sheol (Proverbs 23:14). It also helps to correct others, for it says in Proverbs 19:25: The wicked man being scourged, the fool shall be wiser. Hence Ecclesiastes 8:11 says, Because sentence against an evil deed is not executed speedily, the heart of the sons of men is fully set to do evil. Indeed, if others are to be corrected, the sinner must sometimes be cast out when there is fear of his conduct spreading: Drive out the scoffer, and strife will go out, and quarreling and abuse will cease (Proverbs 22:10).

Then, when he says, For though absent in body, he makes up for their failure by pronouncing sentence against the sinner. In this regard, he does three things: first, he shows the authority of the judge; second, the method of judging; and third, the sentence of the judge (in verse 5).

Concerning the first point, he does two things. First, he shows the authority of the minister—that is, himself. Here he seems to act contrary to proper judicial procedure by condemning an absent person, for it was not the custom of the Romans to give up anyone, before the accused met the accusers face to face (Acts 25:16). But the Apostle justifies this, saying, For though absent in body I am present in spirit—that is, with love and concern. As he says elsewhere, For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ (Colossians 2:5). Or, he is present in spirit because by the Spirit he knew what was taking place among them as if he were there, just as Elisha also says, Did I not go with you in spirit when the man turned from his chariot to meet you? (2 Kings 5:26). Because I am present in spirit, I have already pronounced judgment—that is, I have passed a sentence of condemnation on the one who has acted in this way. Second, he mentions the authority of the principal Lord, saying, in the name of the Lord Jesus Christ—that is, in His place and by His authority, or with the invocation of His name: Whatever you do in word or in deed, do all in the name of our Lord Jesus Christ (Colossians 3:17).

Then, with the words When you are assembled, he shows the manner of judging, touching on three things. First is the assembling of the congregation. For serious offenses should be punished according to the considered agreement of many people; hence in ancient times judges sat at the gates where the people were gathered: You shall appoint judges in all your gates (Deuteronomy 16:18); In the company of the upright, in the congregation (Psalms 111:1); Where two or three are gathered in my name, there am I in the midst of them (Matthew 18:20). Second, he indicates his assent when he says, and my spirit is present—that is, with my will and authority. Third, he presents the authority of the principal Lord, namely, Jesus Christ, saying, with the power of the Lord Jesus—the power that gives strength and validity to the judgment of the Church: Whatever you bind on earth shall be bound also in heaven (Matthew 18:18).

Then, with the words you are to deliver, he delivers the sentence of condemnation, regarding which he does three things. First, he assigns the punishment when he says, you are to deliver this man to Satan. This can be understood in two ways. First, that just as the Lord gave the apostles power over unclean spirits to cast them out (Matthew 10:8), so by the same power they could command the unclean spirits to torment in the body those whom they judged deserved it. Accordingly, the Apostle commanded the Corinthians on his own authority to deliver this sexually immoral person to Satan to be tortured. Second, he discloses the effect of this sentence when he says, for the destruction of the flesh—that is, for the torment and affliction of the flesh in which he sinned: One is punished by the very things by which he sins . Third, he mentions its fruit when he says, that his spirit may be saved in the day of the Lord Jesus—that is, that he may be saved on the day of death or on the day of judgment, as was explained above : but he himself shall be saved, yet so as by fire, meaning, through temporal punishment. For the Apostle did not deliver the sinner over to Satan’s power forever, but only until the time when he would be converted to repentance by bodily torment: Vexation alone shall make you understand what you hear (Isaiah 28:19). This sentence of the Apostle corresponds to what the Lord observed when he said to Satan, Behold he is in your hand (namely, his flesh), but yet keep his life unharmed (Job 2:6).

Alternatively, to deliver this man to Satan can be understood as referring to the sentence of excommunication, by which a person is cut off from the community of believers, from partaking of the sacraments, and is deprived of the blessings of the Church. Hence it says in Song of Solomon 6:10, Terrible as an army set in array—that is, to the devils. In this case, for the destruction of the flesh would mean that, being cut off from the Church and exposed to the temptations of the devil, he might more easily fall into sin: Let the filthy still be filthy (Revelation 22:11). Therefore, he calls mortal sins the destruction of the flesh, because He who sows to his own flesh will from the flesh reap corruption (Galatians 6:8). But he adds, that his spirit may be saved—that is, that the sinner, recognizing his own vileness, may repent and thus be healed: I was ashamed, and I was confounded, because I bore the disgrace of my youth (Jeremiah 31:19). This can also mean that his spirit—namely, the Church’s Holy Spirit—may be saved for the faithful on the day of judgment. This means that they should not destroy it by contact with the sinner, because it says in Wisdom 1:5: For a holy and disciplined spirit will flee from deceit and will rise and depart from foolish thoughts.