Homilies on First Corinthians

^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? 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, 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, “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;