2 Corinthians 2:6

We know plainly at this point, too, the suspicions which they raise. For, in fact, they suspect the Apostle Paul of having, in the second (Epistle) to the Corinthians, granted pardon to the self-same fornicator whom in the first he has publicly sentenced to be “surrendered to Satan, for the destruction of the flesh,”, impious heir as he was to his father’s wedlock; as if he subsequently erased his own words, writing: “But if any hath wholly saddened, he hath not wholly saddened me , but in part, lest I burden you all. Sufficient is such a chiding which is given by many; so that, on the contrary, ye should prefer to forgive and console, lest, perhaps, by more abundant sadness, such an one be devoured. For which reason, I pray you, confirm toward him affection. For to this end withal have I written, that I may learn a proof of you, that in all (things) ye are obedient to me. …

But now hear how this has actually occurred in real instances. Amongst the Corinthians some man of mark committed a sin such as was not named even among the Gentiles. This man was a believer and belonged to the household of Christ; and some say that he was actually a member of the priesthood. What then? Did Paul cut him off from the communion of those who were in the way of salvation. By no means: for he himself it is who rebukes the Corinthians countless times, backwards and forwards, because they did not bring the man to a state of repentance: but, desiring to prove to us that there is no sin which cannot be healed, he said again concerning the man who had transgressed more grievously than the Gentiles: “Deliver such an one to Satan for destruction of the flesh that his spirit may be saved in the day of the Lord Jesus Christ.” Now this was prior to repentance: but after he had repented …

Ver. 7 . “Because the carnal mind is enmity against God:” and this is worse than death. Then to show how it is at once death and enmity; “for it is not subject to the Law of God,” he says, “neither indeed can be.” But be not troubled at hearing the “neither indeed can be.” For this difficulty admits of an easy solution. For what he here names “carnal mindedness” is the reasoning (or “way of thinking,” λογισμὸν ) that is earthly, gross, and eager-hearted after the things of this life and its wicked doings. It is of this he says “neither yet can” it “be subject” to God. And what hope of salvation is there left, if it be impossible for one who is bad to become good? This is not what he says. …

But not for this reason only, but also because they were amended by the former; for him that had committed fornication whom before they applauded and were puffed up about, they had cut off and separated altogether. And this he shows where he says, “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. Sufficient to such a one is this punishment which was inflicted by the many.” ( 2 Cor. ii. 5, 6 .) And as he proceeds, he alludes again to the same thing when he says, “For behold that ye were made sorry after a godly sort, what earnest care it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what longing, yea, what zeal, yea, what avenging! In every thing ye approved yourselves to be pure in this matter.” ( 2 Cor. vii. …

Ver. 6 . “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.

This he says that he writes in every Epistle, that no one may be able to counterfeit them, his subscription being subjoined as a great token. And he calls the prayer a salutation, showing that everything they then did was spiritual; even when it was proper to offer salutation, the thing was attended with advantage; and it was prayer, not merely a symbol of friendship. With this he began, and with it he ended, guarding with strong walls what he had said elsewhere, and laying safe foundations, he brought it also to a safe end. “Grace be unto you and peace,” he says; and again, “The grace of our Lord Jesus Christ be with you all. Amen.” This the Lord also promised, saying to His disciples, “Lo, I am with you alway, even unto the end of the world.” ( Matt. xxviii. 20 .) But this takes place when we are willing. For He will not be altogether with us, if we place ourselves at a distance. …

X. For the same Word is on the one hand terrible through its nature to those who are unworthy, and on the other through its loving kindness can be received by those who are thus prepared, who have driven out the unclean and worldly spirit from their souls, and have swept and adorned their own souls by self-examination, and have not left them idle or without employment, so as again to be occupied with greater armament by the seven spirits of wickedness…the same number as are reckoned of virtue (for that which is hardest to fight against calls for the sternest efforts)…but besides fleeing from evil, practise virtue, making Christ entirely, or at any rate to the greatest extent possible, to dwell within them, so that the power of evil cannot meet with any empty place to fill it again with himself, and make the last state of that man worse than the first, by the greater energy of his assault …

92. Why do we postpone the time of pardon for those who have mortified themselves, who during life have done themselves to death? “Sufficient,” says St. Paul, “to such a one is this punishment which is inflicted by the many; so that contrariwise, ye should rather forgive him and comfort him, lest by any means he should be swallowed up with overmuch sorrow.” If the punishment which is inflicted by the many is sufficient for condemnation, the intercession which is made by many is also sufficient for the remission of sin. The Master of morals, Who both knows our weakness and is the interpreter of the will of God, wills that comfort should be given, lest sorrow through the weariness of long delay should swallow up the penitent.