2Cor 2:6-11 | Barnes | STEP | Verse 6. Sufficient to such a man . The incestuous person that had been by Paul's direction removed from the church. The object of Paul here is to have him again restored. For that purpose he says that the punishment which they had indicted on him was "sufficient." It was (1.) a sufficient expression of the evil of the offence, and of the readiness of the church to preserve itself pure; and (2.) it was a sufficient punishment to the offender. It had accomplished all that he had desired. It had humbled him, and brought him to repentance; and doubtless led him to put away his. wife. Compare . As that had been done, it was proper now that he should be again restored to the privileges of the church. No evil would result from such a restoration, and their duty to their penitent brother demanded it. Mr. Locke has remarked, that Paul conducts this subject here with very great tenderness and delicacy. The entire passage, from , relates solely to this offending brother; yet he never once mentions his name, nor does he mention his crime . He speaks of him only in the soft terms of "such a one" and "any one." Nor does he use an epithet which would be calculated to wound his feelings, or to transmit his name to posterity, or to communicate it to other churches. So that though this epistle should be read, as Paul doubtless intended, by other churches, and be transmitted to future times, yet no one would ever be acquainted with the name of the individual. How different this from the temper of those who would blazon abroad the names of offenders, or make a permanent record to carry them down with dishonour to posterity. Which was inflicted of many . By the church, in its collective capacity. . Paul had required the church to administer this act of discipline, and they had promptly done it. It is evident that the whole church was concerned in the administration of the act of discipline; as the words "of many" (υποτωνπλειονων) are not applicable either to a single "bishop," or a single minister, or a presbytery, or a bench of elders: nor can they be so regarded, except by a forced and unnatural construction. Paul had directed it to be done by the assembled church, , and this phrase shows that they had followed his instructions. Locke supposes that the phrase means, "by the majority;" Macknight renders it, "by the greater number;" Bloomfield supposes that it means that the punishment was carned rate effect by all. Doddridge paraphrases it, "by the whole body of your society." The expression proves beyond a doubt that the whole body of the society was concerned in the act of the excommunication, and that that is a proper way of administering discipline. Whether it proves, however, that that is the mode which is to be observed in all instances, may admit of a doubt, as the example of the early churches, ha a particular case,does not prove that that mode has the force of a binding rule on all. (1) "this punishment" "censure" (d) "was inflicted of many"

2 Corinthians 2:6-11

Verse 6. Sufficient to such a man. The incestuous person that had been by Paul's direction removed from the church. The object of Paul here is to have him again restored. For that purpose he says that the punishment which they had indicted on him was "sufficient." It was

(1.) a sufficient expression of the evil of the offence, and of the readiness of the church to preserve itself pure; and

(2.) it was a sufficient punishment to the offender. It had accomplished all that he had desired. It had humbled him, and brought him to repentance; and doubtless led him to put away his. wife. Compare 1Cor 5:1. As that had been done, it was proper now that he should be again restored to the privileges of the church. No evil would result from such a restoration, and their duty to their penitent brother demanded it. Mr. Locke has remarked, that Paul conducts this subject here with very great tenderness and delicacy. The entire passage, from 2Cor 2:5-10, relates solely to this offending brother; yet he never once mentions his name, nor does he mention his crime. He speaks of him only in the soft terms of "such a one" and "any one." Nor does he use an epithet which would be calculated to wound his feelings, or to transmit his name to posterity, or to communicate it to other churches. So that though this epistle should be read, as Paul doubtless intended, by other churches, and be transmitted to future times, yet no one would ever be acquainted with the name of the individual. How different this from the temper of those who would blazon abroad the names of offenders, or make a permanent record to carry them down with dishonour to posterity.

Which was inflicted of many. By the church, in its collective capacity. 1Cor 5:4. Paul had required the church to administer this act of discipline, and they had promptly done it. It is evident that the whole church was concerned in the administration of the act of discipline; as the words "of many" (υποτωνπλειονων) are not applicable either to a single "bishop," or a single minister, or a presbytery, or a bench of elders: nor can they be so regarded, except by a forced and unnatural construction. Paul had directed it to be done by the assembled church, 1Cor 5:4, and this phrase shows that they had followed his instructions. Locke supposes that the phrase means, "by the majority;" Macknight renders it, "by the greater number;" Bloomfield supposes that it means that the punishment was carned rate effect by all. Doddridge paraphrases it, "by the whole body of your society." The expression proves beyond a doubt that the whole body of the society was concerned in the act of the excommunication, and that that is a proper way of administering discipline. Whether it proves, however, that that is the mode which is to be observed in all instances, may admit of a doubt, as the example of the early churches, ha a particular case,does not prove that that mode has the force of a binding rule on all.

(1) "this punishment" "censure" (d) "was inflicted of many" 1Cor 5:4,5, 1Timm 5:20 Verse 7. So that contrariwise. On the other hand; on the contrary. That is, instead of continuing the punishment. Since the punishment was sufficient, and has answered all the purpose of bearing your testimony against the offence, and of bringing him to repentance, you ought again to admit him to your communion.

Ye ought rather to forgive him. Rather than continue the pain and disgrace of excommunication. It follows from this,

(1.) that the proper time for restoring an offender is only when the punishment has answered the purpose for which it was designed; that is, has shown the just abhorrence of the church against the sin, and has reformed the offender; and

(2.) that when that is done, the church ought to forgive the offending brother, and admit him again to their fellowship. When it can be ascertained that the punishment has been effectual in reforming him, may depend somewhat on the nature of the offence. In this case, it was sufficiently shown by his putting away his wife, and by the manifestations of sorrow. So, in other cases, it may be shown by a man's abandoning a course of sin, and reforming his life. If he has been unjust, by his repairing the evil; if he has been pursuing an unlawful business, by abandoning it; if he has pursued a course of vice, by his forsaking it, and by giving satisfactory evidences of sorrow and of reformation, for a period sufficiently long to show his sincerity. The time which will be required in each case must depend, of course, somewhat on the nature of the offence, the previous character of the individual, the temptations to which he may be exposed, and the disgrace which he may have brought on his Christian calling. It is to be observed, also, that then his restoration is to be regarded as an act of forgiveness, a layout, (χαρισασθαι, that is, χαρις, favour, grace,) on the part of the church. It is not a matter of justice, or of claim on his part; for having once dishonoured his calling, he has forfeited his right to a good standing among Christians; but it is a matter of favour, and he should be willing to humble himself before the church, and make suitable acknowledgment for his offences.

And comfort him. There is every reason to think that this man became a sincere penitent. If so, he must have been deeply pained at the remembrance of his sin, and the dishonour which he had brought on his profession, as well as at the consequences in which he had been involved. In this deep distress, Paul tells them that they ought to comfort him. They should receive him kindly, as God receives to his favour a penitent sinner. They should not cast out his name as evil; they should not reproach him for his sins; they should not harrow up his recollection, of the offence by often referring to it; they should be willing to bury it in lasting forgetfulness, and treat him now as a brother. It is a duty of a church to treat with kindness a true penitent, and receive him to their affectionate embrace. The offence should be forgiven and forgotten. The consolations of the gospel, adapted to the condition of penitents, should be freely administered; and all should be done that can be, to make the offender, when penitent, happy and useful in the community.

Lest perhaps such a one. Still forbearing to mention his name; still showing towards him the utmost tenderness and delicacy.

Should be swallowed up, etc. Should be overcome with grief; and should be rendered incapable of usefulness by his excessive sorrow. This is a strong expression, denoting intensity of grief. We speak of a man's being drowned in sorrow; or overwhelmed with grief; of grief preying upon him. The figure here is probably taken from deep waters, or from a whirlpool which seems to swallow up anything that comes within reach. Excessive grief or calamity, in the Scriptures, is often compared to such waters. See Ps 124:2-5, "If it had not been the LORD who was on our side when men rose up against us, then they had swallowed us up quick, when their wrath was kindled against us; then the waters had overwhelmed us, the stream had gone over our soul; then the proud waters had gone over our soul." See Ps 69:1, "Save me, O God, for the waters are come into my soul." Paul apprehended that, by excessive grief, the offending brother would be destroyed. His life would waste away under the effect of his excommunication and disgrace, and the remembrance of his offence would prey upon him, and sink him to the grave.

(a) "so that" Gal 6:1 (*) "contrariwise" "on the contrary" Verse 8. Wherefore I beseech you that ye would confirm your love toward him. The word here rendered confirm, (κυρωσαι) occurs in the New Testament only here and in Gal 3:15. It means, to give authority, to establish as valid, to confirm; and here means that they should give strong expressions and assurances of their love to him; that they should pursue such a course as would leave no room for doubt in regard to it. Tindal has well rendered it, "Wherefore I exhort you that love may have strength over him." Paul referred doubtless, here, to some public act of the church by which the sentence of excommunication might be removed, and by which the offender might have a public assurance of their favour. Verse 9. For to this end also did I write. The apostle did not say that this was the only purpose of his writing, to induce them to excommunicate the offender, he does not say that he wished, in an arbitrary manner, to test their willingness to obey him, or to induce them to do a thing in itself wrong, in order to try their obedience. But the meaning is this: This was the main reason why he wrote to them, rather than to come personally among them. The thing ought to have been done; the offender ought to be punished; and Paul says that he adopted the method of writing to them, rather than of coming among them in person, in order to give them an opportunity to show whether they were disposed to be obedient. And the sense is, "You may now forgive him. He has hot only been sufficiently punished, and he has not only evinced suitable penitence, but also another object which I had in view has been accomplished. I desired to see whether you were, as a church, disposed to be obedient. That object, also, has been accomplished. And now, since everything aimed at in the case of discipline has been secured, you may forgive him, and should, without hesitation, again receive him to the bosom of the church."

(b) "obedient" 2Cor 7:15 Verse 10. To whom ye forgive any thing. The sense here is, "I have confidence in you as a Christian society; and such confidence, that if you forgive an offence in one-of your members, I shall approve the act, and shall also be ready to forgive." He refers, doubtless, to this particular case; but he makes his remark general. It is implied here, I think, that the Corinthians were disposed to forgive the offending brother; and Paul here assures them that they had his hearty assent to this, and that if they did forgive him, he was ready to join them in the act, and to forgive him also.

For if I forgave any thing. If I forgive anything; if I remit any of the punishments which have been inflicted by my authority.

For your sakes. It is not on account of the offender alone; it is in order to promote the happiness and purity of the church.

In the person of Christ. Locke paraphrases this, "By the authority, and in the name of Christ." Doddridge, "As in the person of Christ, and by the high authority with which he has been pleased to invest me." Tindal, "In the room of Christ." The word rendered person (marg., sight προσωπω, from προς and ωψ) means, properly, the part towards, at, and around the eye.--Robinson. Then it means the face, visage, countenance; then the presence, person, etc. Here it probably means, in the presence of Christ; with his eye upon me, and conscious that I am acting before him, and must give account to him. It implies, undoubtedly, that Paul acted by his authority, and felt that he was doing that which Christ would approve.

(1) "the person" "sight" Verse 11. Lest Satan. The devil. The name Satan denotes an adversary, an accuser, an enemy. It is the usual proper name which is given to the devil, the great adversary of God and man.

Should get an advantage of us. The literal translation of the Greek would be, "That we may not be defrauded by Satan," ιναμηπλεονεκτηθωμεν υποτουσατανα. The verb here used denotes, to have more than another; then to gain, to take advantage of one, to defraud. And the idea is, that they should at once re-admit the penitent offender to their communion, lest, if they did not do it, Satan would take advantage of it to do injury to him and them. It is a reason given by Paul why they should lose no time in restoring him to the church. What the advantage was which Satan might gain, Paul does not specify. It might be this: That under pretence of duty, and seeking the purity of the church, Satan would tempt them to harsh measures; to needless severity of discipline; to an unkind and unforgiving spirit; and thus, at the same time, injure the cause of religion, and ruin him who had been the subject of discipline.

For we are not ignorant of his devices. We know his plans, his thoughts, his cunning, his skill. We are not ignorant of the great number of stratagems which he is constantly using to injure us, and to destroy the souls of men. He is full of wiles; and Paul had had abundant occasion to be acquainted with the means which he had used to defeat his plans, and to destroy the church. The church, at all times, has been subjected to the influence of those wiles, as well as individual Christians And the church, therefore, as well as individual Christians, should be constantly on its guard against those snares. Even the best and purest efforts of the church are often perverted, as in the case of administering discipline, to the worst results; and by the imprudence and want of wisdom--by the rashness or overheated zeal--by the pretensions to great purity and love of truth --and by a harsh, severe, censorious spirit, Satan often takes advantage of the Church, and advances his own dark and mischievous designs.