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2Co_2:6. Ἱκανόν ] something sufficient is, etc. Regarding this substantive use of the neuter of the predicate adjective, see Matthiae, p. 982; Kühner, II. p. 45. Comp. Mat_6:34.
τῷ τοιούτῳ ] for one of such a nature; how forbearing it is here that no more definite designation is given!
ἡ ἐπιτιμια αὕτη ] this punishment. What it was, every reader knew. Comp. on 2Co_2:3. ἡ ἐπιτιμία (which in classic writers denotes the franchise of a citizen, Demosthenes, 230, 10, al.), in the signification poena, like the Greek τὸ ἐπιτίμιον (Dem. 915, 1; 939, 27, al.), ἡ ἐπιτίμησις (Wis_12:26), and τὸ ἐπιτίμημα (Inscript.), occurs only here in the N. T., but elsewhere also in Wis_3:10, in ecclesiastical writers, and in acts of councils (not in Philo). It is not merely objurgatio (Vulgate; comp. Beza, Calvin, and others).
ἡ ὑπὸ τῶν πλειόνων ] which by the majority (of the church) has been assigned to him. That the presbyterium is not meant (Augustine, Beza, Grotius, Valesius, and others), is shown by the article. There is a further question here, whether the excommunication enjoined by Paul, 5, was carried out or not (Beza, Calvin, Morus, Rückert, Hofmann). Most assume the former, so that they refer ἱκανόν to the sufficient duration of the excommunication.[141] But an accomplished full excommunication is not to be assumed on account of the very ὑπὸ τῶν πλειόνων ; but it is probable that the majority of the church members, in consequence of the ἘΞΆΡΑΤΕ ΤῸΝ ΠΟΝΗΡΌΝ (1Co_5:13; comp. 2Co_2:2), had considered the sinner as one excommunicated, and had given up all fellowship with him. By this the majority had for the present sufficiently complied with the expressed will of the apostle. To the minority there may have belonged partly the most lax in morals, and partly also opponents of the apostle, the latter resisting him on principle.
Rückert, however, supported by Baur and Räbiger, regards Paul’s judgment ἹΚΑΝῸΝ Κ . Τ . Λ ., as a prudent turn given to the matter, by which, in order to avoid an open rupture, he represents what would have happened even without his will to be his own wish. But what justifies any one in attributing to him conduct so untruthful? The real and great repentance of the sinner (2Co_2:7) induced the apostle to overlook the incompleteness in carrying out his orders for excommunication, and now from real sincere conviction to pronounce the ἱκανόν and desire his pardon. Comp. above on 2Co_2:5-11. Had Paul not been really convinced that the repentance of the evil-doer had already begun (as even Lipsius, Rechtfertigungsl. p. 183, is inclined to suppose), he would here have pursued a policy of church-discipline quite at variance with his character. Calvin judges very rightly of this passage: “Locus diligenter observandus; docet enim, qua aequitate et clementia temperanda sit disciplina ecclesiae, ne rigor modum excedat. Severitate opus est, ne impunitate (quae peccandi illecebra merito vocatur) mali reddantur audaciores; sed rursus, quia periculum est, ne is qui castigatur animum despondeat, hic adhibenda est moderatio, nempe ut ecclesia, simulatque resipiscentiam illius certo cognoverit, ad dandam veniam sit parata.”
[141] Most strange is the judgment of Grotius, that the apostle is here speaking not de restituenda communione, but de auferendo morbo, quem ei Satanas ad preces piorum Corinthiorum immiserat. Paul had, in fact, not really ordained the giving over to Satan at all. See on 1Co_5:5.