Thomas Aquinas Commentary 1 Corinthians 5:9-13

"I wrote unto you in my epistle to have no company with fornicators; not at all [meaning] with the fornicators of this world, or with the covetous and extortioners, or with idolaters; for then must ye needs go out of the world: but as it is, I wrote unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; with such a one no, not to eat. For what have I to do with judging them that are without? Do not ye judge them that are within? But them that are without God judgeth. Put away the wicked man from among yourselves." — 1 Corinthians 5:9-13 (ASV)

Previously, the Apostle had advised the Corinthians to remove a sinner from their midst. But they postponed doing this because they misinterpreted something he had written in a previous letter. Consequently, in correcting this misunderstanding, he does three things:

1. He repeats what he had said in the previous letter.
2. He corrects their false interpretation (verse 10).
3. He gives the true interpretation (verse 11).

First, therefore, he says, I wrote to you in my letter (which is not in the canon) not to associate with fornicators—that is, not to have any fellowship or communion with them. As it is written, My son, walk not with them, restrain your feet from their paths (Proverbs 1:15); and, Give not your soul to harlots in any point .

Then, when he says, not at all meaning, he corrects the false interpretation of the above words. First, he states what he does mean, and second, he draws a conclusion (verse 10b).

Regarding the first point, it should be noted that the Corinthians had misinterpreted his statement in two ways. First, they supposed 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 John 1:21: The world has not know him, and 1 Corinthians 1:21: the world did not know God through wisdom.

Second, 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 keep what belongs to others—as it is written, No one who is covetous (which is serving of idols) has any inheritance in the kingdom of Christ and of God (Ephesians 5:5)—or robbers, who violently plunder the property of others, or idolaters, against whom it says in Wisdom 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. In mentioning these, therefore, he includes every type of sin.

Then, when he says, since then you would need to go out of the world, he gives the reason for this clarification. He is saying that if he had meant the fornicators of this world, you would need to leave the world entirely, for the whole world is filled with them. Therefore, you could not avoid them except by leaving this world, for The whole world is in the power of the evil one (1 John 5:19). Alternatively, you would need to go out of the world could mean that 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 on this matter, for it says in John 15:19, I chose you out of the world. Or again, it could mean you would need to go out of the world by dying, for it is better for a person to die than to consent to sin with sinners. As he says later, For I would rather die than have any one deprive me of my ground for boasting (1 Corinthians 9:15).

Next, with the words But now I am writing to you, he presents the true interpretation. First, he states his intention; second, he gives a reason (verse 12); and third, he draws the intended conclusion (verse 13b).

First, therefore, he says: I will now explain what I wrote to you earlier: do not associate with fornicators and other sinners who bear the name of “brother,” in the sense that the Lord speaks of in Matthew 23:8: You are all brothers. The Apostle does not say “if any man is a brother,” but if anyone who is called a brother, because through mortal sin a person departs from the charity that is the cause of spiritual brotherhood. As it says in Hebrews 13:1, Let brotherly love continue. Therefore, a person is called a brother on account of true faith, even though he is not truly a brother if he lacks charity as a result of sin.

He then adds that if such a person is guilty of fornication or greed, or is an idolater, reviler, drunkard or robber—not even to eat with such a one. This is supported by 2 John 1:10: If any one comes to you and does not bring this doctrine, do not receive him into the house or give him any greeting. 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.

However, as Augustine says in Contra Parmenianum, and as the Gloss here notes, this should not be understood to mean that someone should be separated from communion with others by an extraordinary private judgment, because one can often be mistaken. Rather, this ought to be done according to the order of the Church, when someone is expelled from communion after being convicted or having freely confessed. The Apostle says this clearly—if any are called—so that we understand this designation is made through the sentence of the Church, by a judicial order against someone brought forward. Those who are expelled from communion are to be shunned with respect to the Table, as it says here; with respect to greetings, as is preached by the authority of John; and further, with respect to sacred communion. Hence it is said in verse: “the mouth, to pray, farewell communion, the table is denied”—that is, he is excommunicated.

It should be noted that the Apostle mentions only mortal sins to show that a person should not be excommunicated except for a mortal sin. However, a question arises 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, in general, a mortal sin. It seems contrary to charity that for the pleasure of wine, a person would be willing to lose the use of reason and expose himself to the danger of committing many other sins. Yet it might happen that a particular instance of drunkenness is not a mortal sin, perhaps because the strength of the wine or one’s own physical weakness was not known. This excuse, however, 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: the reviler and the drunkard. Drunkenness is in 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 person can harm not only by deed but also by word. This can be done by calling down evil upon him, by defaming him (which is detraction), or by speaking evil to his face (which is contumely). All of this is included under the term “reviler,” as has been stated.

Then, when he says, For what have I to do with judging outsiders?, he gives the reason for what he has said. In this regard, 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—that is, what business is it of mine—to judge—that is, to pass a sentence of condemnation on—outsiders—that is, on unbelievers who are completely outside the Church? For the Church's hierarchy has spiritual power only over those who have submitted to the faith, as it says in 2 Corinthians 10:6: Being ready to punish every disobedience, when your obedience is complete. Indirectly, however, the hierarchy has power over those outside, inasmuch as it forbids believers to associate with them on account of their guilt.

Second, he uses a comparison, saying, Is it not those inside the church whom you are to judge? It is as if he is saying: You judge with the same authority as I do. Therefore, just as you do not judge anyone but your own, neither do I. As it is written, A wise judge shall judge his people .

Third, he resolves a potential doubt. Someone might conclude that unbelievers are better off for not being condemned for the sins mentioned above. But he rejects this when he says that it is not his business to judge those who are outside, for God judges those outside—namely, unbelievers. As Gregory says in his Morals, unbelievers will be condemned without discussion and investigation. This is in line with John 3:18: He that does not believe has already been judged, meaning he has within himself an obvious cause for condemnation.

Then, when he says, Drive out the wicked one from among you, he draws the main conclusion. He is 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—that is, this man—from among you—that is, expel him from your company. This echoes the command in Deuteronomy 13:5: You shall purge the evil from the midst of you.

These words of the Apostle do not mean that we are forbidden to associate with unbelievers who have never received the faith, simply for their punishment. Yet the weak are cautioned to avoid them, so that they are not drawn away. But those strong in the faith can lawfully associate with them and try to convert them, as it says later in 1 Corinthians 10:27: If an unbeliever invites you to dinner and you are disposed to go, eat whatever is set before you. However, unbelievers who once were believers or who received the sacrament of faith—such as heretics or apostates—are to be excluded from all contact with believers. This is a punishment for them, just as it is for other sinners who are still subject to the power of the Church.