1 Corinthians 5:12

“But,” say they, “God is ‘good,’ and ‘most good,’ and ‘pitiful-hearted,’ and ‘a pitier,’ and ‘abundant in pitiful-heartedness,’ which He holds ‘dearer than all sacrifice,’ ‘not thinking the sinner’s death of so much worth as his repentance’, ‘a Saviour of all men, most of all of believers.’ And so it will be becoming for ‘the sons of God’ too to be ‘pitiful-hearted’ and ‘peacemakers;’ ‘giving in their turn just as Christ withal hath given to us;’ ‘not judging, that we be not judged.’ For ‘to his own lord a man standeth or falleth; who art thou, to judge another’s servant?’ ‘Remit, and remission shall be made to thee.’” Such and so great futilities of theirs wherewith they flatter God and pander to themselves, effeminating rather than invigorating discipline, with how cogent and contrary (arguments) are we for our part able to rebut, (arguments) which set before us warningly the “severity …

33. But that he judgeth all things answers to his having dominion over the fish of the sea, and over the fowls of the air, and over all cattle and wild beasts, and over all the earth, and over every creeping thing that creepeth upon the earth. For this he doth by the discernment of his mind, whereby he perceiveth the things “of the Spirit of God;” whereas, otherwise, man being placed in honour, had no understanding, and is compared unto the brute beasts, and is become like unto them. …

3. What shall I say as to the infliction or remission of punishment, in cases in which we have no other desire than to forward the spiritual welfare of those in regard to whom we judge that they ought or ought not to be punished? Also, if we consider not only the nature and magnitude of faults, but also what each may be able or unable to bear according to his strength of mind, how deep and dark a question it is to adjust the amount of punishment so as to prevent the person who receives it not only from getting no good, but also from suffering loss thereby! Besides, I know not whether a greater number have been improved or made worse when alarmed under threats of such punishment at the hands of men as is an object of fear. …

It is then of this kingdom militant, in which conflict with the enemy is still maintained, and war carried on with warring lusts, or government laid upon them as they yield, until we come to that most peaceful kingdom in which we shall reign without an enemy, and it is of this first resurrection in the present life, that the Apocalypse speaks in the words just quoted. For, after saying that the devil is bound a thousand years and is afterwards loosed for a short season, it goes on to give a sketch of what the Church does or of what is done in the Church in those days, in the words, “And I saw seats and them that sat upon them, and judgment was given.” It is not to be supposed that this refers to the last judgment, but to the seats of the rulers and to the rulers themselves by whom the Church is now governed. …

59. And inasmuch as when such things are either provided against the time to come, or reserved, if there is no cause wherefore you should expend them, it is uncertain with what intention it is done, since it may be done with a single heart, and also with a double one, He has seasonably added in this passage: “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged, and with what measure ye mete, it shall be measured to you again.” In this passage, I am of opinion that we are taught nothing else, but that in the case of those actions respecting which it is doubtful with what intention they are done, we are to put the better construction on them. …

11. Yes, let not Christians press the Church, if the Pagans do. She is the Body of Christ. Were we not saying, that the Body of Christ was pressed, and not touched. He endured those who pressed Him; and was looking out for those who “touched” Him. And, Brethren, I would that if the Body of Christ be pressed by Pagans, by whom it is wont to be pressed; that at least Christians would not press the Body of Christ. Brethren, it is my business to speak to you, my business it is to speak to Christians; “For what have I to do to judge them that are without?” the Apostle himself saith. Them we address in another way, as being weak. With them we must deal softly, that they may hear the truth; in you the corruption must be cut out. …

Wherefore, with respect to them that are without He saith no such thing, but, “If any one smite thee,” He saith, “on thy right cheek, turn to him the other also,”but here not in such wise. For what Paul meaneth, saying, “What have I to do to judge them also that are without?”but the brethren he commands both to tell of their faults, and to avoid them, and to cut them off, not being obedient, that they may be ashamed; this Himself also doeth here, making these laws about the brethren; and He sets threeover him for teachers and judges, to teach him the things that are done at the time of his drunkenness. For though it be himself that hath said and done all those unreasonable things, yet he will need others to teach him this, like as the drunken man. For anger and sin is a more frantic thingthan any drunkenness, and puts the soul in greater distraction.

Ver. 12 , “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, ( 1 Tim. iii. 7 .) “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, ( 2 Thess. iii. 14 .) “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. …

[2.] But perhaps some one may say, “The brethren indeed, as is natural, thou sparest, and dost not suffer us to taste for their sakes, lest their conscience being weak might be emboldened to eat the idol sacrifices. But if it be some heathen, what is this man to thee? Was it not thine own word, ‘What have I to do with judging them that are without?’ ( 1 Cor. v. 12 .) Wherefore then dost thou on the contrary care for them?” “Not for him is my care,” he replies, “but in this case also for thee.” To which effect also he adds,

[3.] Then, as I said, by transferring the argument from himself to Christ, he enhances their fear, he increases his threat. And what he says is this; ‘for even supposing I should do something and chastise and take vengeance on the guilty ones, is it I that chastise and take vengeance? it is He that dwelleth in me, Christ Himself. But if ye do not believe this, but are desirous of receiving a proof by deeds of Him that dwelleth in me, ye shall know presently; “For he is not weak to you-ward, but is even powerful.”’ And wherefore added he “to you-ward,” seeing He is mighty everywhere? for should He be minded to punish unbelievers, He is able; or demons, or anything whatsoever. …

Seest thou how everywhere he speaks of those without, the Greeks? Wherefore also when writing to Timothy, he said, “Moreover, he must have good testimony from them that are without.” ( 1 Tim. iii. 7 .) And again, “For what have I to do with judging them that are without.” ( 1 Cor. v. 12 .) “Walk in wisdom,” he saith, “toward them that are without.” For “without,” they are, even though they live in the same world with us, seeing they are without the kingdom, and the paternal mansion. And he comforts them withal, by calling the others “without,” as he said above, “Your life is hid with Christ in God.” ( Col. iii. 3 .)

Let no one think however that herein we depreciate marriage as an institution. We are well aware that it is not a stranger to God’s blessing. But since the common instincts of mankind can plead sufficiently on its behalf, instincts which prompt by a spontaneous bias to take the high road of marriage for the procreation of children, whereas Virginity in a way thwarts this natural impulse, it is a superfluous task to compose formally an Exhortation to marriage. We put forward the pleasure of it instead, as a most doughty champion on its behalf. It may be however, notwithstanding this, that there is some need of such a treatise, occasioned by those who travesty the teaching of the Church. …