{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-362","native_reference":{"book_number":530,"chapter_from":5,"chapter_to":5,"system":"MyBible module coordinates (mapping unverified)","verse_from":13,"verse_to":13},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>John Chrysostom</b>: \"Put away from among yourselves the wicked person.\" He used an expression found in the Old Testament, partly hinting that they too will be very great gainers, in being freed as it were from some grievous plague; and partly to shew 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.<br/><i>— Homily on 1 Corinthians 16</i></p><p><b>Origen of Alexandria</b>: Do all you can to expel the wicked person, for once he is gone, Christ will dwell in you.<br/><i>— COMMENTARY ON 1 CORINTHIANS 2.26.57-59</i></p><p><b>Tertullian</b>: 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.<br/><i>— Against Marcion Book V</i></p><p><b>Tertullian</b>: \"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.<br/><i>— Against Marcion Book V</i></p><p><b>Tertullian</b>: 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.<br/><i>— Against Hermogenes</i></p>","source_html_sha256":"6c35cf0b6c7cbb10fe25acb2ca1e402a7aa6b0e1fb47112c03aa1a7d7126ef8d","source_module":"ECF","source_row_id":362,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"aa539413732143f016789661720b7ed937cbb749f1708bc7c3c9c9c98c7eb8f1","translator":null,"work":null}