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Commentary on 2 Corinthians 2 verses 5–11
In these verses the apostle treats concerning the incestuous person who had been excommunicated, which seems to be one principal cause of his writing this epistle. Here observe, 1. He tells them that the crime of that person had grieved him in part; and that he was grieved also with a part of them, who, notwithstanding this scandal had been found among them, were puffed up and had not mourned, Co1 5:2. However, he was unwilling to lay too heavy a charge upon the whole church, especially seeing they had cleared themselves in that matter by observing the directions he had formerly given them. 2. He tells them that the punishment which had been inflicted upon this offender was sufficient, Co2 2:6. The desired effect was obtained, for the man was humbled, and they had shown the proof of their obedience to his directions. 3. He therefore directs them, with all speed, to restore the excommunicated person, or to receive him again to their communion, Co2 2:7, Co2 2:8. This is expressed several ways. He beseeches them to forgive him, that is, to release him from church-censures, for they could not remit the guilt or offence against God; and also to comfort him, for in many cases the comfort of penitents depends upon their reconciliation not only with God, but with men also, whom they have scandalized or injured. They must also confirm their love to him; that is, they should show that their reproofs and censures proceeded from love to his person, as well as hatred to his sin, and that their design was to reform, not to ruin him. Or thus: If his fall had weakened their love to him, that they could not take such satisfaction in him as formerly; yet, now that he was recovered by repentance, they must renew and confirm their love to him. 4. He uses several weighty arguments to persuade them to do thus, as, (1.) The case of the penitent called for this; for he was in danger of being swallowed up with over-much sorrow, Co2 2:7. He was so sensible of this fault, and so much afflicted under his punishment, that he was in danger of falling into despair. When sorrow is excessive it does hurt; and even sorrow for sin is too great when it unfits for other duties, and drives men to despair. (2.) They had shown obedience to his directions in passing a censure upon the offender and now he would have them comply with his desire to restore him, Co2 2:9. (3.) He mentions his readiness to forgive this penitent, and concur with them in this matter. "To whom you forgive I forgive also, Co2 2:10. I will readily concur with you in forgiving him." And this he would do for their sakes, for love to them and for their advantage; and for Christ's sake, or in his name, as his apostle, and in conformity to his doctrine and example, which are so full of kindness and tender mercy towards all those who truly repent. (4.) He gives another weighty reason (Co2 2:11): Lest Satan get an advantage against us. Not only was there danger lest Satan should get an advantage against the penitent, by driving him to despair; but against the churches also, and the apostles or ministers of Christ, by representing them as too rigid and severe, and so frightening people from coming among them. In this, as in other things, wisdom is profitable to direct, so to manage according as the case may be that the ministry may not be blamed, for indulging sin on the one hand, or for too great severity towards sinners on the other hand. Note, Satan is a subtle enemy, and uses many stratagems to deceive us; and we should not be ignorant of his devices: he is also a watchful adversary, ready to take all advantages against us, and we should be very cautious lest we give him any occasion so to do.
Community life offers more blessings than can be fully and easily enumerated. It is more advantageous than the solitary life both for preserving the goods bestowed on us by God and for warding off the external attacks of the Enemy.… For the sinner, moreover, the withdrawal from his sin is far easier if he fears the shame of incurring censure from many acting together—to him, indeed, might be applied the words: “To him who is such a one, this rebuke is sufficient which is given by many”—and for the righteous man, there is a great and full satisfaction in the esteem of the group and in their approval of his conduct.
However, be mindful of this: if you become lazy and indifferent, sin will seize you at one time or another. Therefore, show concern, if not for your brother, then at least for yourself. Repel the disease, overpower the decay, and interrupt the spreading of the cancerous sore. Paul spoke of these things and of much more than these. Since he ordered the Christians in Corinth to hand the fornicator among them over to Satan, he said later that “the sinner changed” and became better. “For such a one this punishment by the majority is enough. Therefore, reaffirm your love for him.” Even though Paul made him a common enemy, an adversary to all, expelled him from the fold and cut him off from the body, note how much concern he showed in order to bind him back indissolubly and rejoin him to the church. For he did not say, “simply love him” but “reaffirm your love for him.” In other words, reveal your friendship as certain, unshakable, fervent, ardent and fiery; present your love with the same strength as the previous hatred. “What happened? Tell me, did you not surrender him to Satan?” “Yes,” he said, “but not for him to remain in Satan’s hands, but to be quickly delivered from his tyrannical dominion.” Pay careful attention, however, to the very thing I was saying about how much Paul feared discouragement as a great weapon of the devil. He said, “Reaffirm your love for him,” and then added the reason, “lest such a one should be swallowed up by excessive sorrow.”
"But if any hath caused sorrow, he hath caused sorrow not to me, but in part (that I press not too heavily) to you all."
Having first praised them as feeling joy and sorrow for the same things as himself, he then strikes into the subject of this person, having said first, "my joy is the joy of you all." But if my joy is the joy of you all, need is that you should also now feel pleasure with me, as ye then were pained with me: for both in that ye were made sorry, ye made me glad; and now in that ye rejoice, (if as I suppose ye shall feel pleasure,) ye will do the same.
I know, he saith, that ye shared in my anger and indignation against him that had committed fornication, and that what had taken place grieved in part all of you. And therefore said I "in part," not as though ye were less hurt than I, but that I might not weigh down him that had committed fornication. He did not then grieve me only but you also equally, even though to spare him I said, "in part." Seest thou how at once he moderated their anger, by declaring that they shared also in his indignation.
"Sufficient to such a one is this punishment which was inflicted by the many."
And he saith not "to him that hath committed fornication," but here again "to such a one," as also in the former Epistle. Not however for the same reason; but there out of shame, here out of mercy. Wherefore he no where subsequently so much as mentions the crime; for it was time now to excuse.
Paul reveals the zeal of the Corinthians, for they had all turned against this man, just as he had ordered them to.
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SUMMARY
2 Corinthians 2:6 marks a pivotal point in Paul's pastoral instruction to the Corinthian church, indicating that the disciplinary action taken against a sinning member has achieved its intended redemptive purpose. Paul affirms that the censure, which was corporately administered by the majority of the congregation, was adequate to bring the individual to repentance and remorse, thereby signaling that the time for punitive measures has ended and the path to forgiveness and restoration should now begin.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices in 2 Corinthians 2:6 to convey his message with precision and pastoral sensitivity. The use of Understatement is notable with the word "sufficient" (hikanós). While the situation was grave and the discipline severe, Paul's declaration that it was "sufficient" subtly implies that the measure was effective without being overly harsh or prolonged. It signals that the purpose has been achieved and no further punitive action is required, setting the stage for mercy. There is also an element of Metonymy, where "punishment" (epitimía) stands in for the entire process of church discipline, including the public censure, the individual's isolation, and the resulting remorse. This single word encapsulates the complex, painful, yet ultimately redemptive, experience. Furthermore, the phrase "inflicted of many" uses Synecdoche, where "many" (pleíōn) represents the collective body of the church, emphasizing the communal nature of the action rather than just a few individuals. This highlights the corporate responsibility and consensus involved in the disciplinary process, reinforcing the idea that the church as a whole acted, not just its leaders.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly shapes our understanding of the church's role in maintaining holiness and fostering restoration. It reveals that true Christian discipline is not about retribution or permanent expulsion, but about the redemptive love of God working through the community to bring a wandering member back into fellowship. The "sufficiency" of the punishment underscores God's desire for repentance over destruction, mirroring His own patience and long-suffering. It teaches that while sin must be confronted for the health of the individual and the purity of the community, there is a crucial point where justice gives way to mercy, and the focus shifts entirely to forgiveness and comfort. This delicate balance reflects the very heart of the Gospel, where God's righteous judgment against sin is met with His boundless grace for the repentant. The church, as the body of Christ, is called to embody this divine paradox, demonstrating both unwavering commitment to holiness and radical, restorative love.
REFLECTION AND APPLICATION
2 Corinthians 2:6 offers profound lessons for contemporary believers and churches on the delicate yet vital practice of church discipline and restoration. It reminds us that the ultimate goal of confronting sin within the community is always the spiritual healing and reintegration of the individual, not their permanent alienation. Forgiveness is not merely an option but a divine imperative once genuine repentance is evident. This verse challenges us to discern when punitive measures have served their purpose and to pivot decisively towards extending comfort and reaffirming love, lest the repentant individual be overwhelmed by despair or fall prey to the schemes of Satan. It also reinforces the corporate nature of Christian accountability, reminding us that dealing with serious sin is a shared responsibility of the entire body, fostering a culture where grace and truth are held in dynamic tension. This requires spiritual maturity, humility, and a deep reliance on the Holy Spirit to navigate such sensitive situations with wisdom and compassion, ensuring that the church remains a place of both holiness and profound healing.
Questions for Reflection
FAQ
What was the "punishment" referred to in this verse?
Answer: The "punishment" (Greek: epitimía) was likely a form of public censure, rebuke, or social ostracism imposed by the Corinthian church on a member who had committed a serious sin, most probably the man living in immorality mentioned in 1 Corinthians 5:1. This disciplinary action involved the church withdrawing fellowship from the individual, effectively putting them out of the community, with the aim of bringing them to repentance and spiritual restoration, as Paul outlined in 1 Corinthians 5:5. It was a severe but redemptive measure.
Who was "such a man" that Paul refers to?
Answer: While not explicitly named, "such a man" is widely understood by scholars to be the individual disciplined by the Corinthian church for gross immorality, as detailed in 1 Corinthians 5:1-5. Paul's reference here indicates that this individual had genuinely repented in response to the church's action, prompting Paul to advocate for his forgiveness and restoration in the subsequent verses of 2 Corinthians 2.
Why was the punishment "inflicted of many"?
Answer: The phrase "inflicted of many" (Greek: hypó pleíōn) signifies that the disciplinary action was a corporate decision and act of the majority of the Corinthian congregation, not merely the decree of Paul or a few church leaders. This highlights the communal responsibility of the church in maintaining its purity and upholding biblical standards. It demonstrates that the church body collectively participated in the painful but necessary process of confronting sin and administering discipline, reinforcing the idea of shared accountability within the Christian community, as also implied in Matthew 18:17.
CHRIST-CENTERED FULFILLMENT
2 Corinthians 2:6 beautifully foreshadows and reflects the heart of Christ in dealing with sin and repentance. While the church's discipline was "sufficient" to bring a brother to repentance, it is Christ's ultimate sacrifice that makes true and lasting forgiveness possible. He is the one who, though without sin, "became sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). The church's act of discipline, aimed at restoration, mirrors Christ's own pursuit of the lost and His call to repentance, as seen in His declaration, "I have not come to call the righteous but sinners to repentance" (Luke 5:32). Furthermore, the command to forgive and comfort the repentant, which immediately follows this verse, is a direct imitation of Christ's boundless compassion and readiness to forgive those who turn to Him, exemplified in His parables of the lost son (Luke 15:11-32) and the woman caught in adultery (John 8:1-11). The church, in its corporate act of discipline and subsequent restoration, participates in the ministry of reconciliation that Christ inaugurated, becoming His ambassadors who plead with others to "be reconciled to God" (2 Corinthians 5:18-20). Thus, the "sufficient punishment" ultimately points to the infinitely sufficient grace and forgiveness found only in Jesus Christ.