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1 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife. 2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. 3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, 4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 9 I wrote unto you in an epistle not to company with fornicators: 10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11 But now I have written unto you not to keep company, 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. 12 For what have I to do to judge them also that are without? do not ye judge them that are within? 13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person.
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[AD 220] Tertullian on 1 Corinthians 5:1
Of course, a man of the noble courage of our apostle (to say nothing of the Holy Ghost) was afraid, when writing to the children whom he had begotten in the gospel, to speak freely of the God of the world; for against Him he could not possibly seem to have a word to say, except only in a straightforward manner! I quite admit, that, according to the Creator's law, the man was an offender" who had his father's wife." He followed, no doubt, the principles of natural and public law.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 5:1
Thus He has not prohibited judging, but taught (how to do it). 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.

Source: On Modesty
[AD 253] Origen of Alexandria on 1 Corinthians 5:1
We learn from this that there are different kinds of immorality, some of which are more serious than others. When God judges it, he will take extenuating factors into account and vary the punishment accordingly. In this case, Paul is teaching us that even when there has been a legal marriage ceremony, if it goes against the law of God, it is immoral and will be condemned accordingly.

Source: COMMENTARY ON 1 CORINTHIANS 2.23.15-20
[AD 384] Ambrosiaster on 1 Corinthians 5:1
This person was clearly deserving of death for his crime, but those who supported him were not innocent either.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 5:1-2
It is actually reported that there is fornication among you, and such fornication as is not even named among the Gentiles, that one of you has his father's wife. And you are puffed up, and did not rather mourn, that he that had done this deed might be taken away from among you.

When he was discoursing about their divisions, he did not indeed at once address them vehemently, but more gently at first; and afterwards, he ended in accusation, saying thus, [1 Corinthians 1:11] "For it has been signified unto me concerning you, my brethren, by them which are of the household of Chloe, that there are contentions among you." But in this place, not so; but he lays about him immediately and makes the reproach of the accusation as general as possible. For he said not, "Why did such an one commit fornication?" but, "It is reported that there is fornication among you;" that they might as persons altogether aloof from his charge take it easily; but might be filled with such anxiety as was natural when the whole body was wounded, and the Church had incurred reproach. "For no one," says he, "will state it thus, 'such an one has committed fornication,' but, 'in the Church of Corinthians that sin has been committed.'"

And he said not, "Fornication is perpetrated," but, "Is reported — such as is not even named among the Gentiles." For so continually he makes the Gentiles a topic of reproach to the believers. Thus writing to the Thessalonians, he said, [1 Thessalonians 4:4-5, καὶ τιμῆ] om. τὰ λοιπὰ inserted "Let every one possess himself of his own vessel in sanctification, not in the passion of lust, even as the rest of the Gentiles." And to the Colossians and Ephesians, [Ephesians 4:17. cf. Colossians 3:6-7] "That you should no longer walk, as the other Gentiles walk." Now if their committing the same sins was unpardonable, when they even outdid the Gentiles, what place can we find for them? Tell me: "inasmuch as among the Gentiles," so he speaks, not only they dare no such thing, but they do not even give it a name. Do you see to what point he aggravated his charge? For when they are convicted of inventing such modes of uncleanness as the unbelievers, so far from venturing on them, do not even know of, the sin must be exceeding great, beyond all words. And the clause, "among you," is spoken also emphatically; that is, "Among you, the faithful, who have been favored with so high mysteries, the partakers of secrets, the guests invited to heaven." Do you mark with what indignant feeling his works overflow? With what anger against all? For had it not been for the great wrath of which he was full, had he not been setting himself against them all, he would have spoken thus: "Having heard that such and such a person has committed fornication, I charge you to punish him." But as it is he does not so; he rather challenges all at once. And indeed, if they had written first, this is what he probably would have said. Since however so far from writing, they had even thrown the fault into the shade, on this account he orders his discourse more vehemently.

2. "That one of you should have his father's wife." Wherefore said he not, "That he should abuse his father's wife?" The extreme foulness of the deed caused him to shrink. He hurries by it accordingly, with a sort of scrupulousness as though it had been explicitly mentioned before. And hereby again he aggravates the charge, implying that such things are ventured on among them as even to speak plainly of was intolerable for Paul. Wherefore also, as he goes on, he uses the same mode of speech, saying, "Him who has so done this thing:" and is again ashamed and blushes to speak out; which also we are wont to do in regard of matters extremely disgraceful. And he said not, "his step-mother," but, "his father's wife;" so as to strike much more severely. For when the mere terms are sufficient to convey the charge, he proceeds with them simply, adding nothing.

And "tell me not," says he, "that the fornicator is but one: the charge has become common to all." Wherefore at once he added, "and you are puffed up:" he said not, "with the sin;" for this would imply want of all reason: but with the doctrine you have heard from that person. This however he set not down himself, but left it undetermined, that he might inflict a heavier blow.

And mark the good sense of Paul. Having first overthrown the wisdom from without, and signified that it is nothing by itself although no sin were associated with it; then and not till then he discourses about the sin also. For if by way of comparison with the fornicator who perhaps was some wise one, he had maintained the greatness of his own spiritual gift; he had done no great thing: but even when unattended with sin to take down the heathen wisdom and demonstrate it to be nothing, this was indicating its extreme worthlessness indeed. Wherefore first, as I said, having made the comparison, he afterwards mentions the man's sin also.

And with him indeed he condescends not to debate, and thereby signifies the exceeding greatness of his dishonor. But to the others he says, "You ought to weep and wail, and cover your faces, but now you do the contrary." And this is the force of the next clause, "And you are puffed up, and did not rather mourn."

"And why are we to weep?" some might say. Because the reproach has made its way even unto the whole body of your Church. "And what good are we to get by our weeping?" "That such an one should be taken away from you." Not even here does he mention his name; rather, I should say, not any where; which in all monstrous things is our usual way.

And he said not, "You have not rather cast him out," but, as in the case of any disease or pestilence, "there is need of mourning," says he, "and of intense supplication, 'that he may be taken away.' And you should have used prayer for this, and left nothing undone that he should be cut off."

Nor yet does he accuse them for not having given him information, but for not having mourned so that the man should be taken away; implying that even without their Teacher this ought to have been done, because of the notoriety of the offense.

Source: Homily 15 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 5:1
The extreme foulness of the deed causes Paul to shrink. He hurries over it with a sense of embarrassment, aggravating the charge by implying that even to speak about it was intolerable.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 15.2
[AD 220] Tertullian on 1 Corinthians 5:2
Accordingly, he could have said that to a fornicator, too, "affection" only was conceded, not "communion "as well; to an incestuous man, however, not even "affection; "whom he would, to be sure, have bidden to be banished from their midst -much more, of course, from their mind.

Source: On Modesty
[AD 384] Ambrosiaster on 1 Corinthians 5:2
Paul humbles their pride, but in such a way that instead of making them angry he makes them willing to cooperate with him.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 220] Tertullian on 1 Corinthians 5:3
Come, now, if he had not "wholly saddened" so many persons in the first Epistle; if he had "rebuked" none, had "terrified" none; if he had "smitten" the incestuous man alone; if, for his cause, he had sent none into panic, had struck (no) "inflated" one with consternation,-would it not be better for you to suspect, and more believing for you to argue, that rather some one far different had been in the same predicament at that time among the Corinthians; so that, rebuked, and terrified, and already wounded with mourning, he therefore-the moderate nature of his fault permitting it-subsequently received pardon, than that you should interpret that (pardon as granted) to an incestuous fornicator? For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the "apostle of Christ," the "teacher of the nations in faith and verity," the "vessel of election," the founder of Churches, the censor of discipline, (in the guilt of) levity so great as that he should either have condemned rashly one whom he was presently to absolve, or else rashly absolved one whom he had not rashly condemned, albeit on the ground of that fornication which is the result of simple immodesty, not to say on the ground of incestuous nuptials and impious voluptuousness and parricidal lust,-(lust) which he had refused to compare even with (the lusts of) the nations, for fear it should be set down to the account of custom; (lust) on which he would sit in judgment though absent, for fear the culprit should "gain the time; " (lust) which he had condemned after calling to his aid even "the Lord's power," for fear the sentence should seem human. Therefore he has trifled both with his own "spirit," and with "the angel of the Church," and with "the power of the Lord," if he rescinded what by their counsel he had formally pronounced.

Source: On Modesty
[AD 220] Tertullian on 1 Corinthians 5:3
If we also, in our diverse provinces, (but) present mutually in spirit, observe those very solemnities, whose then celebration our present discourse has been defending, that is the sacramental law.

Source: On Fasting
[AD 407] John Chrysostom on 1 Corinthians 5:3-5
3. "For I verily being absent in body, but present in spirit."

Mark his energy. He suffers them not even to wait for his presence, nor to receive him first and then pass the sentence of binding: but as if on the point of expelling some contagion before that it have spread itself into the rest of the body, he hastens to restrain it. And therefore he subjoins the clause, "I have judged already, as though I were present." These things moreover he said, not only to urge them unto the declaration of their sentence and to give them no opportunity of contriving something else, but also to frighten them, as one who knew what was to be done and determined there. For this is the meaning of being "present in spirit:" as Elisha was present with Gehazi, and said, Went not my heart with you? [2 Kings 5:26] Wonderful! How great is the power of the gift, in that it makes all to be together and as one; and qualifies them to know the things which are far off. "I have judged already as though I were present."

He permits them not to have any other device. "Now I have uttered my decision as if I were present: let there be no delays and puttings off: for nothing else must be done."

Then lest he should be thought too authoritative and his speech sound rather self-willed, mark how he makes them also partners in the sentence. For having said, "I have judged," he adds, concerning him that has so wrought this thing, in the Name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan.

Now what means, "In the Name of our Lord Jesus Christ?" "According to God;" "not possessed with any human prejudice."

Some, however, read thus, "Him that has so wrought this thing in the name of our Lord Jesus Christ," and putting a stop there or a break, then subjoin what follows, saying, "When you are gathered together and my spirit to deliver such an one unto Satan:" and they assert that the sense of this reading is as follows, "Him that has done this thing in the Name of Christ," says St. Paul, "deliver ye unto Satan;" that is, "him that has done insult unto the Name of Christ, him that, after he had become a believer and was called after that appellation, has dared to do such things, deliver ye unto Satan." But to me the former exposition (ἐκδοσις] . It seems to mean "enunciation.") appears the truer.

What then is this? "When you are gathered together in the Name of the Lord." That is; His Name, in whose behalf you have met, collecting you together.

"And my spirit." Again he sets himself at their head in order that when they should pass sentence, they might no otherwise cut off the offender than as if he were present; and that no one might dare to judge him pardonable, knowing that Paul would be aware of the proceedings.

4. Then making it yet more awful, he says, "with the power of our Lord Jesus Christ;" that is, either that Christ is able to give you such grace as that you should have power to deliver him to the devil; or that He is Himself together with you passing that sentence against him.

And he said not, "Give up" such an one to Satan, but "deliver;" opening unto him the doors of repentance, and delivering up such an one as it were to a schoolmaster. And again it is, "such an one:" he no where can endure to make mention of his name.

"For the destruction of the flesh." As was done in the case of the blessed Job, but not upon the same ground. For in that case it was for brighter crowns, but here for loosing of sins; that he might scourge him with a grievous sore or some other disease. True it is that elsewhere he says, "Of the Lord are we judged, [1 Corinthians 11:32] when we suffer these things." But here, desirous of making them feel it more severely, he "delivers up unto Satan." And so this too which God had determined ensued, that the man's flesh was chastised. For because inordinate eating and carnal luxuriousness are the parents of desires, it is the flesh which he chastises.

"That the spirit may be saved in the day of the Lord Jesus;" that is the soul. Not as though this were saved alone, but because it was a settled point that if that were saved, without all controversy the body too would partake in its salvation. For as it became mortal because of the soul's sinning: so if this do righteousness, that also on the other hand shall enjoy great glory.

But some maintain, that "the Spirit" is the Gracious Gift which is extinguished when we sin. "In order then that this may not happen," says he, "let him be punished; that thereby becoming better, he may draw down to himself God's grace, and be found having it safe in that day." So that all comes as from one exercising a nurse's or a physician's office, not merely scourging nor punishing rashly and at random. For the gain is greater than the punishment: one being but for a season, the other everlasting.

And he said not simply, "That the spirit may be saved," but "in that day." Well and seasonably does he remind them of that day in order that both they might more readily apply themselves to the cure, and that the person censured might the rather receive his words, not as it were of anger, but as the forethought of an anxious father. For this cause also he said, "unto the destruction of the flesh:" proceeding to lay down regulations for the devil and not suffering him to go a step too far. As in the instance of Job, God said, [Job 2:6] "But touch not his life."

5. Then, having ended his sentence, and spoken it in brief without dwelling on it, he brings in again a rebuke, directing himself against them;

Source: Homily 15 on First Corinthians
[AD 458] Theodoret of Cyrus on 1 Corinthians 5:3
None would expect anything else, implies Paul, once again showing how important the matter was.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 192
[AD 532] Pseudo-Dionysius the Areopagite on 1 Corinthians 5:3
But those in the city I tried to gather together with all the greater zeal, as if I were present with them; for I was absent indeed in the body, as I said,
[AD 258] Cyprian on 1 Corinthians 5:4
That you bewail and grieve over the downfall of our brethren I know from myself, beloved brethren, who also bewail with you and grieve for each one, and suffer and feel what the blessed apostle said: "Who is weak," said he, "and I am not weak? who is offended, and I burn not? " And again he has laid it down in his epistle, saying, "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it." I sympathize with you in your suffering and grief, therefore, for our brethren, who, having lapsed and fallen prostrate under the severity of the persecution, have inflicted a like pain on us by their wounds, inasmuch as they tear away part of our bowels with them,-to these the divine mercy is able to bring healing. Yet I do not think that there must be any haste, nor that anything must be done incautiously and immaturely, lest, while peace is grasped at, the divine indignation be more seriously incurred. The blessed martyrs have written to me about certain persons, requesting that their wishes may be examined into. When, as soon as peace is given to us all by the Lord, we shall begin to return to the Church, then the wishes of each one shall be looked into in your presence, and with your judgment.

Source: Epistle XI
[AD 384] Ambrosiaster on 1 Corinthians 5:4
The Corinthians were to eject this man not only by common consent among themselves but also in the power of Christ, whose deputy Paul was.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 5:4
Paul does not allow the Corinthians to wait for him to come but passes sentence from afar. He did this so as not to give the Corinthians any leeway for making excuses. They were to act immediately and in the very precise manner described.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 15.3
[AD 160] Shepherd of Hermas on 1 Corinthians 5:5
""I would know, sir "I said, "Of what nature are these diverse tortures and punishments? ""Hear "he said, "the various tortures and punishments. The tortures are such as occur during life.
[AD 215] Clement of Alexandria on 1 Corinthians 5:5
Therefore he adds, "For this cause was the Gospel preached also to the dead" — to us, namely, who were at one time unbelievers. "That they might be judged according to men," he says, "in the flesh, but live according to God in the spirit." Because, that is, they have fallen away from faith; while they are still in the flesh they are judged according to preceding judgments, that they might repent. Accordingly, he also adds, saying, "That they might live according to God in the spirit." So Paul also; for he, too, states something of this nature when he says, "Whom I have delivered to Satan, that he might live in the spirit;" [1 Corinthians 5:5] that is, "as good stewards of the manifold grace of God." Similarly also Paul says, "Variously, and in many ways, God of old spoke to our fathers." [Hebrews 1:1]

Source: Fragments (Clement of Alexandria)
[AD 220] Tertullian on 1 Corinthians 5:5
He followed, no doubt, the principles of natural and public law. When, however, he condemns the man "to be delivered unto Satan," he becomes the herald of an avenging God.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 5:5
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.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 5:5
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.

Source: On Modesty
[AD 220] Tertullian on 1 Corinthians 5:5
For, in fact, they suspect the Apostle Paul of having, in the second (Epistle) to the Corinthians, granted pardon to the self-same fornicator whom in the first he has publicly sentenced to be "surrendered to Satan, for the destruction of the flesh," -impious heir as he was to his father's wedlock; as if he subsequently erased his own words, writing: "But if any hath wholly saddened, he hath not wholly saddened me, but in part, lest I burden you all.

Source: On Modesty
[AD 230] Pope Urban I on 1 Corinthians 5:5
And if any one do so, then, after the sharp vengeance which is due to such a crime, and which is justly to be carried out against the sacrilegious, let him be condemned to perpetual infamy, and east into prison or consigned to life-long exile. For, according to the apostle,
[AD 384] Ambrosiaster on 1 Corinthians 5:5
If this man were not thrown out, the spirit of the church would not be saved on the day of judgment, because the source of the contamination was infecting them all.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 420] Jerome on 1 Corinthians 5:5
Paul has delivered over to Satan those who had already blasphemed of their own free will.

Source: Against Rufinus 2.7
[AD 425] Severian of Gabala on 1 Corinthians 5:5
When Paul says that this man must be delivered to Satan, he does not mean that he should be handed over to the power of the evil one. Rather, all the evils of this life, for example, diseases, sorrows, sufferings, and other circumstances, were attributed to Satan, and it is in this sense that Paul uses the term here. What he means is that this man should be exposed to the hardships of life.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 428] Theodore of Mopsuestia on 1 Corinthians 5:5
This is not to be taken literally. What Paul means is that the person concerned should be put out of the church and forced to live in the world, which is ruled by Satan. That way he will learn to fear God and escape the greater punishment that is to come.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 458] Theodoret of Cyrus on 1 Corinthians 5:5
We are taught by this that the devil invades those who are separated from the body of the church because he finds them deprived of grace.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 193
[AD 202] Irenaeus on 1 Corinthians 5:6
And as then the condemnation of sinners extended to others who approved of them, and joined in their society; so also is it the case at present, that "a little leaven leaveneth the whole lump."

Source: Against Heresies Book IV
[AD 220] Tertullian on 1 Corinthians 5:6
Are women who think that, in furnishing to their neighbour that which is demanded of beauty, they are furnishing it to themselves also, to augment that (beauty) when (naturally) given them, and to strive after it when not (thus) given? Some one will say, "Why, then, if voluptuousness be shut out and chastity let in, may (we) not enjoy the praise of beauty alone, and glory in a bodily good? "Let whoever finds pleasure in "glorying in the flesh" see to that.

Source: On the Apparel of Women Book II
[AD 220] Tertullian on 1 Corinthians 5:6
It remains, therefore, that his meaning was, that that spirit which is accounted to exist in the Church must be presented "saved," that is, untainted by the contagion of impurities in the day of the Lord, by the ejection of the incestuous fornicator; if, that is, he subjoins: "Know ye not, that a little leaven spoileth the savour of the whole lump? " And yet incestuous fornication was not a little, but a large, leaven.

Source: On Modesty
[AD 384] Ambrosiaster on 1 Corinthians 5:6
Just as the sin of one person contaminates many, if it is not dealt with once it is known, so also does the sin of the many who know what is happening and either do not turn away from it or pretend that they have not noticed it. Sin does not look like sin if it is not corrected or avoided by anybody.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 5:6
"Your glorying is not good:" signifying that it was they up to the present time who had hindered him from repenting, by taking pride in him. Next he shows that he is taking this step in order to spare not that person only, but also those to whom he writes. To which effect he adds,

"Do you not know, that a little leaven leavens the whole lump?" "For," says he, "though the offense be his, yet if neglected it has power to waste the rest of the body of the Church also. For when the first transgressor escapes punishment, speedily will others also commit the same faults."

In these words he indicates moreover that their struggle and their danger is for the whole Church, not for any one person. For which purpose he needs also the similitude of the leaven. For "as that," says he, "though it be but little, transforms unto its own nature the whole lump; so also this man, if he be let go unpunished and this sin turn out unavenged, will corrupt likewise all the rest."

Source: Homily 15 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 5:6
Paul says that the Corinthians are to blame, because by taking pride in this man they have hindered him from repenting. Here he indicates that the problem is one for the whole church, not just for an individual. This is why he uses the symbol of the leaven, which, although a small thing in itself, transforms the whole lump into its own nature. This man will do the same thing if he is allowed to go unpunished.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 15.5
[AD 108] Ignatius of Antioch on 1 Corinthians 5:7
When Paul and Peter were laying the foundations of the Church. Lay aside, therefore, the evil, the old, the corrupt leaven,
[AD 215] Clement of Alexandria on 1 Corinthians 5:7
Erede polluti, manus sibi afferentes, et homicidae propinquorum."Expurgate ergo vetus fermentum, ut sitis novo conspersio".
, "It is those that sacrifice not a sow, but some great and difficult sacrifice "who ought to inquire respecting God. And the apostle writes, "Christ our passover was sacrificed for us; ".
That is, in consequence of the knowledge.
For what great thing is it, if a man restrains himself in what he knows not? He, in fulfilment of the precept, according to the Gospel, keeps the Lord's day,

Source: Clement of Alexandria Stromata Book V
[AD 220] Tertullian on 1 Corinthians 5:7
Which prediction was thus also fulfilled, that "on the first day of unleavened bread" you slew Christ; and (that the prophecies might be fulfilled) the day hasted to make an "eventide,"-that is, to cause darkness, which was made at mid-day; and thus "your festive days God converted into grief, and your canticles into lamentation.

Source: An Answer to the Jews
[AD 220] Tertullian on 1 Corinthians 5:7
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. "Purge out the old leaven, that ye may be a new lump, as ye are unleavened." The unleavened bread was therefore, in the Creator's ordinance, a figure of us (Christians).

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 5:7
The unleavened bread was therefore, in the Creator's ordinance, a figure of us (Christians). "For even Christ our passover is sacrificed for us." But why is Christ our passover, if the passover be not a type of Christ, in the similitude of the blood which saves, and of the Lamb, which is Christ? Why does (the apostle) clothe us and Christ with symbols of the Creator's solemn rites, unless they had relation to ourselves? When, again, he warns us against fornication, he reveals the resurrection of the flesh.

Source: Against Marcion Book V
[AD 235] Hippolytus of Rome on 1 Corinthians 5:7
For in what respect, he says, would the one tittle require any substance such as leaven (derived) from without for the Lord's Passover, the eternal feast, which is given for generation upon generation?.
In other respects, however, these consent to all the traditions delivered to the Church by the Apostles.
To have remodelled the old man.
In the Passover season, so as to exhibit Himself as one destined to be sacrificed like a sheep, and to prove Himself the true Paschal-lamb, even as the apostle says, "Even Christ "who is God, "our passover was sacrificed for us."

Source: Hippolytus Refutation of All Heresies Book VIII
[AD 258] Cyprian on 1 Corinthians 5:7
The voice of the warning apostle is, "Purge out the old leaven, that ye may be a new lump, as ye are unleavened; for even Christ our passover is sacrificed. Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." But are sincerity and truth preserved, when what is sincere is polluted by adulterous colours, and what is true is changed into a lie by the deceitful dyes of medicaments? Your Lord says, "Thou canst not make one hair white or black; " and you, in order to overcome the word of your Lord, will be more mighty than He, and stain your hair with a daring endeavour and with profane contempt. With evil presage of the future, you make a beginning to yourself already of flame-coloured hair; and sin (oh, wickedness!) with your head-that is, with the nobler part of your body! And although it is written of the Lord, "His head and His hair were white like wool or snow," you curse that whiteness and hate that hoariness which is like to the Lord's head.

Source: Treatise II On the Dress of Virgins
[AD 258] Cyprian on 1 Corinthians 5:7
That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced...

Also in the same place: "Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever." Also in the first Epistle of Paul to the Corinthians: "Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth."

Source: Treatise XII. Three Books of Testimonies Against the Jews.
[AD 384] Ambrosiaster on 1 Corinthians 5:7
The old leaven has a double meaning here. On the one hand, it refers to false teaching, just as Jesus warned his disciples to beware the leaven of the Pharisees. On the other hand, it also refers to the sin of fornication being dealt with here. Paul teaches that the passover is the sacrifice, and not the exodus, as some people think. The sacrifice comes first, and then it is possible to make the transition from the old life to the new. For this reason it is the cross that is the saving reality signified by the passover in the Old Testament.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 5:7
Paul is not referring to this man only but to others as well. The old leaven is not just fornication but sin of every kind, which must be rooted out if the lump is to be pure.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 15.5
[AD 407] John Chrysostom on 1 Corinthians 5:7-8
"Purge out the old leaven," that is, this evil one. Not that he speaks concerning this one only; rather he glances at others with him. For, "the old leaven" is not fornication only, but also sin of every kind. And he said not, "purge," but "purge out;" "cleanse with accuracy so that there be not so much as a remnant nor a shadow of that sort." In saying then, "purge out," he signifies that there was still iniquity among them. But in saying, "that you may be a new lump, even as you are unleavened," he affirms and declares that not over very many was the wickedness prevailing. But though he says, "as you are unleavened," he means it not as a fact that all were clean, but as to what sort of people you ought to be.

6. "For our Passover also has been sacrificed for us, even Christ; wherefore let us keep the feast: not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." So also Christ called His doctrine Leaven. And further he himself dwells upon the metaphor, reminding them of an ancient history, and of the Passover and unleavened bread, and of their blessings both then and now, and their punishments and their plagues.

It is festival, therefore, the whole time in which we live. For though he said, "Let us keep the feast," not with a view to the presence of the Passover or of Pentecost did he say it; but as pointing out that the whole of time is a festival unto Christians, because of the excellency of the good things which have been given. For what has not come to pass that is good? The Son of God was made man for you; He freed you from death; and called you to a kingdom. You therefore who hast obtained and art still obtaining such things, how can it be less than your duty to "keep the feast" all your life? Let no one then be downcast about poverty, and disease, and craft of enemies. For it is a festival, even the whole of our time. Wherefore says Paul, [Philippians 4:4] "Rejoice in the Lord always; again I say, Rejoice." Upon the festival days no one puts on filthy garments. Neither then let us do so. For a marriage has been made, a spiritual marriage. For, "the kingdom of Heaven," says He, "is likened unto a certain king which would make [Matthew 22:1. ἠθέλησε ποιῆσαι], rec. text ἐποίησε a marriage feast for his son." Now where it is a king making a marriage, and a marriage for his son, what can be greater than this feast? Let no one then enter in clad in rags. Not about garments is our discourse but about unclean actions. For if where all wore bright apparel one alone, being found at the marriage in filthy garments, was cast out with dishonor, consider how great strictness and purity the entrance into that marriage feast requires.

7. However, not on this account only does he remind them of the "unleavened bread," but also to point out the affinity of the Old Testament with the New; and to point out also that it was impossible, after the "unleavened bread," again to enter into Egypt; but if any one chose to return, he would suffer the same things as did they. For those things were a shadow of these; however obstinate the Jew may be. Wherefore should you enquire of him, he will speak, no great thing, rather it is great which he will speak of, but nothing like what we speak of: because he knows not the truth. For he for his part will say, "the Egyptians who detained us were so changed by the Almighty that they themselves urged and drove us out, who before held us forcibly; they did not suffer us so much as to leaven our dough." But if a man asks me, he shall hear not of Egypt nor of Pharaoh; but of our deliverance from the deceit of demons and the darkness of the devil: not of Moses but of the Son of God; not of a Red Sea but of a Baptism overflowing with ten thousand blessings, where the "old man" is drowned.

Again, should you ask the Jew why he expels all leaven from all his borders; here he will even be silent and will not so much as state any reason. And this is because, although some indeed of the circumstances were both types of things to come, and also due to things then happening; yet others were not so, that the Jews might not deal deceitfully; that they might not abide in the shadow. For tell me, what is the meaning of the Lamb's being a "Male," and "Unblemished," and a "year old," and of, "a bone shall not be broken?" and what means the command to call the neighbors also, [Exodus 12:4] and that it should be eaten "standing" and "in the evening;" or the fortifying the house with blood? He will have nothing else to say but over and over all about Egypt. But I can tell you the meaning both of the Blood, and of the Evening, and the Eating all together, and of the rule that all should be standing.

8. But first let us explain why the leaven is cast out of all their borders. What then is the hidden meaning? The believer must be freed from all iniquity. For as among them he perishes with whomsoever is found old leaven, so also with us wheresoever is found iniquity: since of course the punishment being so great in that which is a shadow, in our case it cannot choose but be much greater. For if they so carefully clear their houses of leaven , and pry into mouse-holes; much more ought we to search through the soul so as to cast out every unclean thought.

This however was done by them of late ; but now no longer. For every where there is leaven, where a Jew is found. For it is in the midst of cities that the feast of unleavened bread is kept: a thing which is now rather a game at play than a law. For since the Truth has come, the Types have no longer any place.

So that by means of this example also he mightily drives the fornicator out of the Church. For, says he, so far from his presence profiting, he even does harm, injuring the common estate of the body. For one knows not whence is the evil savor while the corrupt part is concealed, and so one imputes it to the whole. Wherefore he urges upon them strongly to "purge out the leaven, that you may be," says he, "a new lump, even as you are unleavened."

"For our Passover has been sacrificed for us even Christ." He said not, has died, but more in point to the subject in hand, "has been sacrificed." Seek not then unleavened bread of this kind, since neither have you a lamb of the same kind. Seek not leaven of this description, seeing that your unleavened bread is not such as this.

9. Thus, in the case of material leaven, the unleavened might become leavened, but never the reverse; whereas here there is a chance of the direct contrary occuring. This however he has not plainly declared: and observe his good sense. In the former Epistle he gives the fornicator no hope of return, but orders that his whole life should be spent in repentance, lest he should make him less energetic through the promise. For he said not, "Deliver him up to Satan," that having repented he might be commended again unto the Church. But what says he? "That he may be saved in the last day." For he conducts him on unto that time in order to make him full of anxiety. And what favors he intended him after the repentance, he reveals not, imitating his own Master. For as God says, [Jonah 3:4. Septuagint: rec. text, "forty days."] "Yet three days, and Nineveh shall be overthrown," and added not, "but if she repent she shall be saved:" so also he did not say here, "But if he repent worthily, we will 'confirm our love towards him.'" [2 Corinthians 2:8]. But he waits for him to do the work that so he may then receive the favor. For if he had said this at the beginning he might have set him free from the fear. Wherefore he not only does not so, but by the instance of leaven allows him not even a hope of return, but reserves him unto that day: "Purge out (so he says) the old leaven;" and, "let us not keep the feast with old leaven." But as soon as he had repented, he brought him in again with all earnestness.

10. But why does he call it "old?" Either because our former life was of this sort, or because that which is old is "ready to vanish away," [Hebrews 8:13] and is unsavory and foul; which is the nature of sin. For He neither simply finds fault with the old, nor simply praises the new, but with reference to the subject matter. And thus elsewhere He says, [Sirach 9:15] "New wine is as a new friend: but if it become old, then with pleasure shall you drink it:" in the case of friendship bestowing his praise rather upon the old than the new. And again, "The Ancient of days sat," [Daniel 7:9] here again, taking the term "ancient" as among those laudatory expressions which confer highest glory. Elsewhere the Scripture takes the term "old" in the sense of blame; for seeing that the things are of various aspect as being composed of many parts, it uses the same words both in a good and an evil import, not according to the same shade of meaning. Of which you may see an instance in the blame cast elsewhere on the old: [Psalm 17:46. ap. Septuagint] "They waxed old, and they halted from their paths." And again, [Psalm 6:7. ap. Septuagint] "I have become old in the midst of all mine enemies." And again, [Daniel 13:52. Hist. Susan] "O you that are become old in evil days." So also the "Leaven" is often taken for the kingdom of Heaven, although here found fault with. But in that place it is used with one aspect, and in this with another.

11. But I have a strong conviction that the saying about the leaven refers also to the priests who suffer a vast deal of the old leaven to be within, not purging out from their borders, that is, out of the Church, the covetous, the extortioners, and whatsoever would exclude from the kingdom of Heaven. For surely covetousness is an "old leaven;" and whenever it lights and into whatsoever house it enters, makes it unclean: and though you may gain but little by your injustice, it leavens the whole of your substance. Wherefore not seldom the dishonest gain being little, has cast out the stock honestly laid up however abundant. For nothing is more rotten than covetousness. You may fasten up that man's closet with key, and door, and bolt: you do all in vain, while you shut up within covetousness, the worst of robbers, and able to carry off all.

"But what," say you, "if there are many covetous who do not experience this?" In the first place, they will experience it, though their experience come not immediately. And should they now escape, then fear it the more: for they are reserved for greater punishment. Add to this, that in the event of themselves escaping, yet those who inherit their wealth will have the same to endure. "But how can this be just," you will say? It is quite just. For he that has succeeded to an inheritance; full of injustice, though he have committed no rapine himself, detains nevertheless the property of others; and is perfectly aware of this; and it is fair he should suffer for it. For if this or that person had robbed and you received a thing, and then the owner came and demanded it back; would it avail you in defense to say that you had not seized it? By no means. For what would be your plea when accused! Tell me. That it was another who seized it? Well: but you are keeping possession. That it was he who robbed? But you are enjoying it. Why these rules even the laws of the heathen recognise, which acquitting those who have seized and stolen, bid you demand satisfaction from those persons in whose possession you happen to find your things all laid up.

If then you know who are the injured, restore and do what Zacchæus did, with much increase. But if you know not, I offer you another way yet; I do not preclude you from the remedy. Distribute all these things to the poor: and thus you will mitigate the evil.

But if some have transmitted these things even to children and descendants, still in retribution they have suffered other disasters.

12. And why speak I of things in this present life? In that day at any rate will none of these things be said, when both appear naked, both the spoiled and the spoilers. Or rather not alike naked. Of riches indeed both will be equally stripped; but the one will be full of the charges to which they gave occasion. What then shall we do on that day, when before the dread tribunal he that has been evil entreated and lost his all is brought forward into the midst, and you have no one to speak a word for you? What will you say to the Judge? Now indeed you may be able even to corrupt the judgment, being but of men; but in that court and at that time, it will be no longer so: no, nor yet now will you be able. For even at this moment that tribunal is present: since God both sees our doings and is near unto the injured, though not invoked: it being certain that whoever suffers wrong, however in himself unworthy to obtain any redress, yet nevertheless seeing that what is done pleases not God, he has most assuredly one to avenge him.

"How then," you will say, "is such an one well off, who is wicked?" Nay, it will not be so unto the end. Hear what says the Prophet; [Psalm 37:1-2] "Fret not yourself because of the evil doers, because as grass they shall quickly wither away." For where, tell me, where is he who wrought rapine, after his departure hence? Where are his bright hopes! Where his august name? Are they not all passed and gone? Is it not a dream and a shadow, all that was his? And this you must expect in the case of every such person, both in his own person while living, and in that of him who shall come after him. But not such is the state of the saints, nor will it be possible for you to say the same things in their case also, that it is shadow and a dream and a tale, what belongs to them.

13. And if you please, he who spoke these things, the tent-maker, the Cilician, the man whose very parentage is unknown, let him be the example we produce. You will say, "How is it possible to become such as he was?" Do you then thoroughly desire it? Are you thoroughly anxious to become such? "Yes," you will say. Well then, go the same way as he went and they that were with him. Now what way went he? One says, [2 Corinthians 11:27] "In hunger, and thirst, and nakedness." Another, [Acts 3:6] "Silver and gold I have none." Thus they "had nothing and yet possessed all things." [2 Corinthians 6:10] What can be nobler than this saying? What more blessed or more abundant in riches? Others indeed pride themselves on the contrary things, saying, "I have this or that number of talents of gold, and acres of land without end, and houses, and slaves;" but this man on his being naked of all things; and he shrinks not from poverty, (which is the feeling of the unwise,) nor hides his face, but he even wears it as an ornament.

Where now be the rich men, they who count up their interest simple and compound, they who take from all men and are never satisfied? Have you heard the voice of Peter, that voice which sets forth poverty as the mother of wealth? That voice which has nothing, yet is wealthier than those who wear diadems? For this is that voice, which having nothing, raised the dead, and set upright the lame, and drove away devils, and bestowed such gracious gifts, as those who are clad in the purple robe and lead the mighty and terrible legions never were able to bestow. This is the voice of those who are now removed into heaven, of those who have attained unto that height.

14. Thus it is possible that he who has nothing may possess all men's goods. Thus may he who possesses nothing acquire the goods of all: whereas, were we to get all men's goods, we are bereft of all. Perhaps this saying seems to be a paradox; but it is not. "But," you will say, "how does he who has nothing possess all men's goods? Does he not have much more who has what belongs to all?" By no means: but the contrary. For he who has nothing commands all, even as they did. And throughout the world all houses were open to them, and they who offered them took their coming as a favor, and they came to them as to friends and kindred.  For so they came to the woman who was a seller of purple, [Acts 16:14] and she like a servant set before them what she had. And to the keeper of the prison; and he opened to them all his house. And to innumerable others. Thus they had all things and had nothing: for [Acts 4:32] "they said that none of the things which they possessed was their own;" therefore all things were theirs. For he that considers all things to be common, will not only use his own, but also the things of others as if they belonged to him. But he that parts things off and sets himself as master over his own only, will not be master even of these. And this is plain from an example. He who possesses nothing at all, neither house, nor table, nor garment to spare, but for God's sake is bereft of all, uses the things which are in common as his own; and he shall receive from all whatsoever he may desire, and thus he that has nothing possesses the things of all. But he that has some things, will not be master even of these. For first, no one will give to him that has possessions; and, secondly, his property shall belong to robbers and thieves and informers and changing events and be any body's rather than his. Paul, for instance, went up and down throughout all the world, carrying nothing with him, though he went neither unto friends nor kindred. Nay, at first he was a common enemy to all: but nevertheless he had all men's goods after he had made good his entrance. But Ananias and Sapphira, hastening to gain a little more than their own, lost all together with life itself. Withdraw then from your own, that you may use others' goods as your own.

15. But I must stop: I know not how I have been carried into such a transport in speaking such words as these unto men who think it a great thing to impart but ever so little of their own. Wherefore let these my words have been spoken to the perfect. But to the more imperfect, this is what we may say, Give of what you have unto the needy. Increase your substance. For, says He, [Proverbs 19:17] "He that gives unto the poor, lends unto God." But if you are in a hurry and wait not for the time of recompense, think of those who lend money to men: for not even these desire to get their interest immediately; but they are anxious that the principal should remain a good long while in the hands of the borrower, provided only the repayment be secure and they have no mistrust of the borrower. Let this be done then in the present case also. Leave them with God that He may pay you your wages manifold. Seek not to have the whole here; for if you recover it all here, how will you receive it back there? And it is on this account that God stores them up there, inasmuch as this present life is full of decay. But He gives even here also; for, "Seek," says He, "the kingdom of heaven, and all these things shall be added unto you." [Matthew 6:33] Well then, let us look towards the kingdom, and not be in a hurry for the repayment of the whole, lest we diminish our recompense. But let us wait for the fit season. For the interest in these cases is not of that kind, but is such as is meet to be given to God. This then having collected together in great abundance, so let us depart hence, that we may obtain both the present and the future blessings; through the grace and loving-kindness of our Lord Jesus Christ, with Whom unto the Father and the Holy Spirit be glory, power, honor, now, henceforth, and for evermore. Amen.

Source: Homily 15 on First Corinthians
[AD 384] Ambrosiaster on 1 Corinthians 5:8
Just as a little leaven leavens the whole lump, an evil life corrupts the whole man. Therefore Paul wants us to avoid not only evil acts but all interest in sin, so that sincerity may cleanse our lives and truth may exclude all deception.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 5:8
The old leaven refers among other things to the priests who allow an enormous amount of the old leaven to remain within the church, namely, the covetous, the extortioners and those guilty of doing anything that would keep them out of the kingdom of heaven.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 15.11
[AD 220] Tertullian on 1 Corinthians 5:9
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.

Source: On Modesty
[AD 384] Ambrosiaster on 1 Corinthians 5:9
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.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 5:9-11
I wrote to you in my epistle to have no company with fornicators: yet not altogether 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 now I write unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a drunkard, or a reviler, or an extortioner; with such an one no not to eat.

For since he had said, "You 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 to 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 shows 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 you must needs then go out of the world." Do you see 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, you 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.

2. 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.

Source: Homily 16 on First Corinthians
[AD 458] Theodoret of Cyrus on 1 Corinthians 5:9
Paul is not referring to another letter but to this one, for he has just said that a little leaven leavens the whole lump.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 193
[AD 220] Tertullian on 1 Corinthians 5:10
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.

Source: On Idolatry
[AD 220] Tertullian on 1 Corinthians 5:10
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.

Source: On Idolatry
[AD 220] Tertullian on 1 Corinthians 5:10
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.

Source: A Treatise on the Soul
[AD 253] Origen of Alexandria on 1 Corinthians 5:10
Immoral unbelievers cannot harm the church, but immoral believers corrupt it from within, which is why they must be avoided and expelled.

Source: COMMENTARY ON 1 CORINTHIANS 2.26.23-26
[AD 384] Ambrosiaster on 1 Corinthians 5:10
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.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 108] Ignatius of Antioch on 1 Corinthians 5:11
A destroyer of the vineyard of Christ. Have no fellowship
[AD 202] Irenaeus on 1 Corinthians 5:11
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."

Source: Against Heresies Book IV
[AD 215] Clement of Alexandria on 1 Corinthians 5:11
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; ".
Unde prae clare Apostolus: "Scripsi "inquit, "vobis in epistola, non conversari cure fornicator bus"

Source: Clement of Alexandria The Instructor Book II
[AD 220] Tertullian on 1 Corinthians 5:11
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.

Source: Against Marcion Book IV
[AD 220] Tertullian on 1 Corinthians 5:11
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.

Source: To His Wife Book II
[AD 250] Fabian of Rome on 1 Corinthians 5:11
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; "
[AD 384] Ambrosiaster on 1 Corinthians 5:11
Note that none of this applies to relations with unbelievers.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 458] Theodoret of Cyrus on 1 Corinthians 5:11
Obviously if we are not to eat ordinary food with such people, we are not to admit them to the Lord’s table either.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 194
[AD 220] Tertullian on 1 Corinthians 5:12
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.

Source: On Modesty
[AD 220] Tertullian on 1 Corinthians 5:12
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).

Source: On Modesty
[AD 384] Ambrosiaster on 1 Corinthians 5:12
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.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 5:12-13
"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 Timothy 3:7] "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 Thessalonians 3:14] "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. 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 judges?" 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: which also he has plainly declared elsewhere, saying, [1 Corinthians 11:32] "But now being judged, we are chastened, that we should not be condemned with the world."

3. "Put away from among yourselves the wicked person." He used an expression found in the Old Testament, [Deuteronomy 17:7] partly hinting that they too will be very great gainers, in being freed as it were from some grievous plague; and partly to show 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.

Source: Homily 16 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 5:12
Did Paul not care about those who were outside the church? Of course he did! But it was not until after they had received the gospel and he had made them subject to the teaching of Christ that he laid down requirements for them. As long as they despised Christ, it was pointless to speak to them about his commandments.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 16.2
[AD 220] Tertullian on 1 Corinthians 5:13
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.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 5:13
"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.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 5:13
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.

Source: Against Hermogenes
[AD 253] Origen of Alexandria on 1 Corinthians 5:13
Do all you can to expel the wicked person, for once he is gone, Christ will dwell in you.

Source: COMMENTARY ON 1 CORINTHIANS 2.26.57-59
[AD 407] John Chrysostom on 1 Corinthians 5:13
Paul uses an expression taken from the Old Testament, partly because he is hinting that the Corinthians will be great gainers in being freed from a kind of plague and partly to show that this kind of thing is no novelty but goes right back to the beginning. Even Moses the lawgiver thought that people like this should be cut off, but he did it with greater severity than is shown here. Moses would have had the man stoned, but Paul thinks only of trying to lead him to repentance.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 16.3