To him who is such a one, this rebuke is sufficient, which is given by many.
ικανον τω τοιουτω η επιτιμια αυτη η υπο των πλειονων
6 Church Fathers comment on this verse
He does not say, "the one who fell into fornication," but again, as in the first epistle, "such a one," though now for a different reason. Then he spoke so out of abhorrence for the sin committed. Here he does so out of condescension toward the sinner. Here he does not mention the sin committed at all, because the time had already come to defend the guilty man.
He does not say, "for the one who fell into fornication," but, "for such a one," as in the first epistle. There he did not even wish to name him, and here, sparing him, he never mentions the sin. He teaches us also to have compassion for those who stumble.
Life in common has many other benefits which are not easy to enumerate fully.
It contributes more than solitary life to preserving the blessings given to us by God. Those who are awake keep safer watch against the enemy's external snares, if someone happens to doze off with that deadly sleep.
David taught us to pray for deliverance from it, saying: "Enlighten my eyes, lest I sleep the sleep of death" (Ps 12:4).
It is easier for one who sins to part from sin when he is put to shame by the united censure of many. Thus the saying applies to him: "For such a one this punishment by many is enough."
For one who is advancing, the testing and approval of many provide a great assurance for his work.
For such a one, the punishment he received from many is sufficient. You ought to have condescension toward him, since he has been separated from you all.
The Apostle showed the power of repentance by calling it "much sorrow." Likewise he calls the remission of sins grace, showing that sin exceeds repentance. He also depicted the zeal of the Corinthians, for he said, "Sufficient for such a one is this punishment from many." All began to turn away from the one who had sinned, as the Apostle commanded. Such power this tentmaker had even in his writing, because of the divine power dwelling in him. By "being swallowed up" he meant despair and complete apostasy from the faith.
When I learned of the fall that occurred among you, I grieved and was contrite over it. When I rebuked this vileness, you also grieved over it no less than I.
Therefore you unanimously pronounced upon him the sentence I had prescribed. And now he is excommunicated and bears the sorrow that weighed upon us.
For us there is relief. For him there is heaviness. His heart is sick, and he is contrite.
As for me, when I look upon this sorrow of his repentance, I am comforted. For this means that he is spiritually alive.
His evident desire to be in communion with us gladdens me, so that he may share in the great promises of believers in Christ Jesus.
But I wish that you also, as you grieved together with me because of him, should enter into the joy I have because of him.
I wrote sternly so that you might know my love. In my thought I also intended to show this love to the one who sinned, if he repented.
Behold, he repents. Let us show love to him.
Chrysostom says: "The Apostle begins to speak about this to the Corinthians only after first praising them because they have one and the same joys and sorrows with him.
He said beforehand: 'that my joy is the joy of you all.' If my joy is also your joy, then, he says, you must now rejoice together with me, just as then you grieved together with me.
For as by your former sorrow you gave me consolation and joy, so you will do the same now by your joy, if only you share in my joy."
All sins committed before baptism are washed away by baptism and forgiven freely. Sins after baptism require a purifying punishment.
This was required also for the Corinthian sinner. The Apostle says: As to the purifying punishment that must be imposed on the penitent, this censure already carried out is enough for our penitent.
It is the censure "by many," that is, the excommunication pronounced by the assembly of believers. "For all began to turn away from him, as the Apostle commanded" (Theodoret).
Censure, epitimia, embraces everything imposed on the one who sinned, despite his repentance.
Here is the beginning and foundation of our ecclesiastical penances and of the very manner of their use.
They are pronounced in all strictness, and then shortened according to the feelings of contrition in the penitent person.
It is noteworthy that here, as in the first epistle, the Apostle mentions neither the name of the sinner nor the name of his sin.
Chrysostom says of this: "He does not say, 'to the one who fell into fornication,' but again, as in the first epistle, 'to such a one,' though for another reason.
Then he spoke thus out of loathing for the sin committed. Here he speaks so out of condescension toward the sinner.
For this reason he does not mention here the sin committed, since it was already time to defend the guilty man."
Passages read together with this verse.
Greek text, 10 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS