The punishment imposed on him
This phrase refers to a disciplinary action taken by the Corinthian church against a member who had sinned. In the context of 1 Corinthians 5, Paul had previously instructed the church to expel a man involved in sexual immorality. The punishment here likely refers to that corrective measure. The concept of church discipline is rooted in the desire for repentance and restoration, as seen in Matthew 18:15-17, where Jesus outlines steps for addressing sin within the community. The goal is not merely punitive but redemptive, aiming to bring the individual back into right relationship with God and the church.

by the majority
This indicates that the decision to impose punishment was made collectively by the church body, emphasizing the communal nature of church discipline. In the early church, decisions were often made by consensus or majority, reflecting a democratic process within the ecclesiastical structure. This communal approach is seen in Acts 15 during the Jerusalem Council, where the apostles and elders, along with the whole church, participated in decision-making. The involvement of the majority underscores the importance of unity and collective responsibility in maintaining the purity and integrity of the church.

is sufficient for him
Paul acknowledges that the punishment already administered is adequate, suggesting that it has achieved its intended purpose. This reflects the principle of proportionality in discipline, where the punishment should fit the offense and not be excessive. The sufficiency of the punishment implies that the individual has likely shown signs of repentance, aligning with the ultimate goal of restoration. This aligns with the biblical theme of mercy triumphing over judgment, as seen in James 2:13, and the call to forgive and comfort the repentant sinner, which Paul elaborates on in the following verses.

1. Paul
The apostle who authored the letter to the Corinthians, addressing issues within the church and providing guidance on how to handle them.

2. The Corinthian Church
The recipients of the letter, a Christian community in Corinth dealing with internal conflicts and disciplinary matters.

3. The Offender
An unnamed individual within the Corinthian church who had committed a sin that warranted church discipline.

4. The Majority
The collective body of the Corinthian church members who participated in the disciplinary action against the offender.

5. Corinth
A major city in ancient Greece, known for its diverse population and moral challenges, which influenced the church's dynamics.The Purpose of Discipline
Church discipline is meant to correct and restore, not to punish harshly or indefinitely. It should lead to repentance and reconciliation.

The Role of the Community
The involvement of the majority signifies the importance of communal responsibility in maintaining the church's purity and unity.

Balancing Justice and Mercy
While discipline is necessary, it must be tempered with mercy and forgiveness once repentance is evident, reflecting God's grace.

The Power of Forgiveness
Forgiveness is crucial in the healing process for both the offender and the community, preventing bitterness and division.

Restoration as the Goal
The ultimate aim of any disciplinary action is the spiritual restoration of the individual, bringing them back into fellowship with the church.(6) Sufficient to such a man is this punishment.--Better, perhaps, this censure, or rebuke: the Greek word epitimia being different from those in Matthew 25:46, and in Hebrews 10:29. It is natural to infer that this was somewhat after the pattern of the course marked out in 1Corinthians 5:3-5. A meeting of the Church had been held, and the man delivered to Satan. Possibly this was followed by some suffering of body, supernaturally inflicted, or coming as the natural consequence (not less divine because natural) of remorse and shame. It was almost certainly followed by ex-communication and exclusion from religious and social fellowship. St. Paul had clearly heard what it had been, and thought that it had been enough.

Which was inflicted of many.--Actually, by the majority. The decision, then, had not been unanimous. The minority may have been either members of the Judaising "Cephas "party, resenting what they would look upon as St. Paul's dictation, and perhaps falling back on the Jewish casuistry, which taught that all the natural relationships of a proselyte were cancelled by his conversion; or the party of license, against whom the Apostle reasons in 1 Corinthians 6-8, and who boasted of their freedom. The Passover argument and the form of the sentence in 1 Corinthians 5 alike suggest the idea that the offender and those who defended him were Jews. On the other hand, see Note on 2Corinthians 7:12.

Verse 6. - Sufficient to such a man is this punishment. What the punishment was we do not know, but of course the Corinthians knew that what St. Paul had directed them to do was to summon the Church together, and there,by excommunicating the man, "to hand him over to Satan." But this handing over to Satan was, as we have seen, designed solely for a merciful purpose, and to awaken his repentance, so as to secure his ultimate salvation (1 Corinthians 5:4, 5). Whether the Corinthians had done exactly as St. Paul bade them is uncertain; but whatever they had done is here acquiesced in by St. Paul, and even if (as we may suspect) they had dealt more leniently with the offender than he originally intended, he here not only refrains from urging them to use greater severity, but even exhorts them to a still more absolute condonation. St. Paul's object had not been that they should take a particular course of action, but that they should bring about a desired result. The result had been achieved, and now the matter might rest. To such a man. St. Paul mercifully abstains from recording his name or from thrusting him into unnecessary prominence before the assembly in which the letter would be read. The apostle evidently entered into the Jewish feeling that there is a criminal cruelty in needlessly calling a blush of shame into a brother's face. This punishment. The word epitimia, which occurs here only in the New Testament, but is also found in Wisd. 3:10, means "punishment," as in later Greek, and is not used in its classical sense of "rebuke" (Vulgate, objurgatio); but the mildness of the word, perhaps, implies that the Corinthians had not resorted to the severest measures. Which was inflicted of many; rather, by the majority. The verb is expressed in the original, and St. Paul seems to allude to the steps taken, whatever they were, with a certain dignified reticence. It is obvious that there were still some opponents of St. Paul in the Church, who retained in this matter their "inflated" sentiments of spurious independence; and this may, perhaps, have driven others into too rigid an attitude of severity.

Parallel Commentaries ...


The
ἡ (hē)
Article - Nominative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

punishment
ἐπιτιμία (epitimia)
Noun - Nominative Feminine Singular
Strong's 2009: Punishment, penalty. From a compound of epi and time; properly, esteem, i.e. Citizenship; used of a penalty.

[imposed on him]
ἡ (hē)
Article - Nominative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

by
ὑπὸ (hypo)
Preposition
Strong's 5259: A primary preposition; under, i.e. of place, or with verbs; of place (underneath) or where (below) or time (when).

the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

majority
πλειόνων (pleionōn)
Adjective - Genitive Masculine Plural - Comparative
Strong's 4119: Or neuter pleion, or pleon comparative of polus; more in quantity, number, or quality; also the major portion.

[is] sufficient
ἱκανὸν (hikanon)
Adjective - Nominative Neuter Singular
Strong's 2425: From hiko; competent, i.e. Ample or fit.

for
τῷ (tō)
Article - Dative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

him.
τοιούτῳ (toioutō)
Demonstrative Pronoun - Dative Masculine Singular
Strong's 5108: (including the other inflections); from toi and houtos; truly this, i.e. Of this sort (to denote character or individuality).


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NT Letters: 2 Corinthians 2:6 Sufficient to such a one is this (2 Cor. 2C iiC 2Cor ii cor iicor)