And if any one have caused grief, he hath not grieved me; but in part, that I may not burden you all.

“But if ye shall have forgiven any, so (do) I; for I, too, if I have forgiven ought, have forgiven in the person of Christ, lest we be overreached by Satan, since we are not ignorant of his injections." What (reference) is understood here to the fornicator? what to the contaminator of his father's bed? what to the Christian who had overstepped the shamelessness of heathens?-since, of course, he would have absolved by a special pardon one whom he had condemned by a special anger.”

“"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." Having first praised them as feeling joy and sorrow for the same things as himself, he then strikes into the subject of this person, having said first, "my joy is the joy of you all." But if my joy is the joy of you all, need is that you should also now feel pleasure with me, as ye then were pained with me: for both in that ye were made sorry, ye made me glad; and now in that ye rejoice, (if as I suppose ye shall feel pleasure,) ye will do the same. I know, he saith, that ye shared in my anger and indignation against him that had committed fornication, and that what had taken place grieved in part all of you. And therefore said I "in part," not as though ye were less hurt than I, but that I might not weigh down him that had committed fornication. He did not then grieve me only but you also equally, even though to spare him I said, "in part." Seest thou how at once he moderated their anger, by declaring that they shared also in his indignation. "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.”

“After the Apostle has suggested the reason for the delay — namely, that he might not bring sorrow — and has treated of his own sorrow, here he consequently treats of the one causing sorrow. And concerning this he does three things. For first he aggravates the fault of the one causing sorrow; second, the punishment inflicted on him for his fault, there sufficit illi, etc.; third, he exhorts them to have mercy toward the one causing sorrow, there ita ut e contrario, et cetera. He says therefore first: I wrote to you through many tears, which I shed on account of the sorrow conceived and on account of the punishment to be inflicted on the sinner, but if anyone has caused me sorrow — namely that enormous fornicator, of whom it is said I Cor. 5:1: fornication is altogether heard of among you, et cetera. This one, I say, even if he caused sorrow, did not sadden me, but in part, that is, he did not sadden me alone, but you and us. Not all, but in part. And I say this, not that I may burden you all, that is, that I may not impose this burden on all of you, speaking mockingly, as if he were to say: you are not so good, and do not love me so much, that you should all grieve on account of my sorrow and the sin of the brother. Or: that I not burden all of you — not only those who did not grieve over the sin. Or it should be said otherwise, and better: he did not sadden me, but in part, et cetera. For it must be known that someone is sometimes saddened totally, and sometimes not totally. One is indeed saddened totally, when because of sorrow he is absorbed by grief; and this is the sorrow which works death, as is said below, chapter 7:10, which indeed, according to the Philosopher, does not fall upon the wise man. But one is not saddened totally when, although he is saddened by some evil which he suffers or sees happening, nevertheless he rejoices from other good causes, and this sorrow is according to God and falls upon the wise man. Therefore, because the Apostle says he was saddened, lest he be believed to have been totally absorbed by sorrow, which is not of the wise man, he says he was saddened in part, as though not totally. And according to this it is read thus: the fornicator, namely, saddened me on account of his sin, but he did not sadden me totally, because although on his account, because of the sin, I had sorrow, yet in you, on account of the many good things you do, and in him, on account of the penance he has done, I have joy. And I say in part, that I not burden all of you, that is, that I not impose on you this burden, namely, that you have saddened me. But lest these, on account of the Apostle's sorrow, should still wish to punish him more, he shows them that the punishment was sufficient, saying: sufficient for such a one is — namely, for him who saddened me by sinning so gravely — the rebuke which is made by many, that is, so manifest and public a correction, which was such that he was separated from all communion, that is, excommunicated from the Church and handed over to Satan, as is found in I Cor. 5:5. This punishment, therefore, is sufficient on account of the causes stated. Or it can be called sufficient, not as regards the judgment of God, but as much as was expedient for the time and the person. For it is better thus to preserve the spirit of gentleness in correcting, so that through penance the fruit of correction may follow, than if he be corrected too harshly, and the sinner despair and be plunged into greater sins. And therefore it is said, Ecclesiasticus 21:5: rebuke and injuries will annul substance. Therefore, because the punishment was sufficient and he did penance, he consequently leads them to show mercy, saying ita ut e contrario magis, etc., where he does three things. First he commands that they spare him, namely the sinner; second he assigns the reason for this, there ne forte, et cetera. Third he leads them to observance of this admonition, there propter quod, et cetera. He says therefore first: I say that the punishment is sufficient for him, and to such an extent that I wish that, on the contrary, you rather forgive, that is, remit. Luke 6:37: forgive, and it shall be forgiven you. Eph. 4:32: forgiving one another, just as God also in Christ has forgiven you. And not only should you forgive, but, what is more, comfort him. And this by setting before oneself examples of sinners who were restored to the state of grace, as is said of David, Peter, Paul, and Magdalene, and by the words of God: Ez. 18:32: I do not desire the death of the sinner, et cetera. I Thess., last chapter: rebuke the restless, comfort the fainthearted, et cetera. He adds, moreover, the reason for this admonition: lest perhaps such a one be absorbed by too abundant sorrow. For someone, on account of sin and the punishment of sin, is sometimes so sunk in sorrow that he is absorbed, since he has no comforter; and this is an evil, because from this there does not follow the fruit of penance which is hoped for, namely correction, but rather, despairing, he gives himself over to all sins, as Cain, when he said: greater is the iniquity, etc., Gen. 4:13; and Eph. 4:19: who, despairing, have given themselves over, et cetera. And on account of this it is said, II Kings 2:26, that despair is a dangerous thing. And therefore David said in Ps. 68:16: nor let the deep swallow me up, et cetera. And therefore, lest this happen, he says comfort him, namely so that he may cease from sin. Isaiah 27:9: this is all the fruit, that sin be taken away. Furthermore the Apostle, not only by reason but from other causes, leads them to this when he says propter quod obsecro, et cetera. And he leads them in three ways. First by entreaties, saying propter quod, namely lest he be absorbed, I beseech, I who am able to command. Philemon v. 8: having much confidence in Christ Jesus to command you, et cetera. Evil prelates do the contrary. Ez. 34:4: with austerity you commanded them, et cetera. That you confirm your charity toward him. This is done if you show your charity toward him, and do not abhor him on account of his sins, nor despise him, but by your consolation cause him to hate his sin, and to love justice. Luke 22:32: and you, once converted, confirm your brothers, et cetera. Second, he leads them by precept, saying for I wrote this for this reason, namely that I might know the proof of you, whether you are obedient in all things. And he says in all things, namely whether in those things which please you, or in those which displease you. For first he had commanded them to excommunicate him, and thus they carried out the Apostle's command; but now, second, he commands them to spare him. And therefore he says whether you are obedient in all things. Third, from the commemoration of a benefit, when he says but to whom you have forgiven anything, etc., as if he were to say: you ought to do this, because I also have done it. For thus you forgave someone and asked me that I should forgive, and I forgave. And this is what he says: but to whom you have forgiven anything, I also, namely, have forgiven. And this is evident. For I also, what I have forgiven, etc.; where four things are touched upon as necessary for a forgiveness or remission of this kind. The first is discretion, namely that it not be remitted indiscriminately and rashly. And therefore he says if anything, namely in due measure. Prov. 4:25: let your eyelids go before, et cetera. The second is the end, because it ought not to be done on account of love or hatred, but on account of some benefit to the Church or to some persons. And therefore he says for your sake. The third is authority, because it ought not to be done by one's own authority, but by that of Christ, who remits sins by authority; but others, to whom it has been entrusted, do so by ministry, and as members of Christ. And therefore he says in the person of Christ, namely not by my own authority. And yet whatever is remitted, Christ remits. John 20:23: whose sins you shall forgive, et cetera. The fourth is necessity; hence he says that we may not be circumvented by Satan. For the devil has deceived many, some indeed by dragging them to the perpetration of sins, but others to excessive rigidity against sinners, so that if he cannot have them through the perpetration of crimes, he may at least destroy those whom he already has through the austerity of prelates, who, not correcting them mercifully, lead them into despair, and thus he destroys these, and the devil's snare encloses those. Eccles. 7:17: do not be excessively just, et cetera. I Peter 5:8: your adversary the devil, et cetera. And this will happen to us, if we do not forgive sinners. And therefore, that we may not be circumvented by Satan, I have forgiven, if I have forgiven anything. For we are not ignorant of his thoughts, namely those of Satan. This is true in general, but in particular no one can know his thoughts, except God alone. Job 41:4: who has uncovered the face of his garment? et cetera.”

“He hath not grieved me. The fornicator did not grieve me only. But in part. He grieved, says Anselm, many other good men as well as me ; those, viz., who banished from their society with ignominy the man that I had already excommunicated. THE ABSOLUTION OF THE PENITENT IS Thai I may not overcharge you all. Overcharge you by putting on you the suspicion that there are not many who are grieved on account of the incestuous person. In the First Epistle (v. 2) he seems to have charged them all with consenting to, or with treating lightly, the sin of incest”

“In these verses the apostle treats concerning the incestuous person who had been excommunicated, which seems to be one principal cause of his writing this epistle. Here observe, 1. He tells them that the crime of that person had grieved him in part; and that he was grieved also with a part of them, who, notwithstanding this scandal had been found among them, were puffed up and had not mourned, Co1 5:2. However, he was unwilling to lay too heavy a charge upon the whole church, especially seeing they had cleared themselves in that matter by observing the directions he had formerly given them. 2. He tells them that the punishment which had been inflicted upon this offender was sufficient, Co2 2:6. The desired effect was obtained, for the man was humbled, and they had shown the proof of their obedience to his directions. 3. He therefore directs them, with all speed, to restore the excommunicated person, or to receive him again to their communion, Co2 2:7, Co2 2:8. This is expressed several ways. He beseeches them to forgive him, that is, to release him from church-censures, for they could not remit the guilt or offence against God; and also to comfort him, for in many cases the comfort of penitents depends upon their reconciliation not only with God, but with men also, whom they have scandalized or injured. They must also confirm their love to him; that is, they should show that their reproofs and censures proceeded from love to his person, as well as hatred to his sin, and that their design was to reform, not to ruin him. Or thus: If his fall had weakened their love to him, that they could not take such satisfaction in him as formerly; yet, now that he was recovered by repentance, they must renew and confirm their love to him. 4. He uses several weighty arguments to persuade them to do thus, as, (1.) The case of the penitent called for this; for he was in danger of being swallowed up with over-much sorrow, Co2 2:7. He was so sensible of this fault, and so much afflicted under his punishment, that he was in danger of falling into despair. When sorrow is excessive it does hurt; and even sorrow for sin is too great when it unfits for other duties, and drives men to despair. (2.) They had shown obedience to his directions in passing a censure upon the offender and now he would have them comply with his desire to restore him, Co2 2:9. (3.) He mentions his readiness to forgive this penitent, and concur with them in this matter. "To whom you forgive I forgive also, Co2 2:10. I will readily concur with you in forgiving him." And this he would do for their sakes, for love to them and for their advantage; and for Christ's sake, or in his name, as his apostle, and in conformity to his doctrine and example, which are so full of kindness and tender mercy towards all those who truly repent. (4.) He gives another weighty reason (Co2 2:11): Lest Satan get an advantage against us. Not only was there danger lest Satan should get an advantage against the penitent, by driving him to despair; but against the churches also, and the apostles or ministers of Christ, by representing them as too rigid and severe, and so frightening people from coming among them. In this, as in other things, wisdom is profitable to direct, so to manage according as the case may be that the ministry may not be blamed, for indulging sin on the one hand, or for too great severity towards sinners on the other hand. Note, Satan is a subtle enemy, and uses many stratagems to deceive us; and we should not be ignorant of his devices: he is also a watchful adversary, ready to take all advantages against us, and we should be very cautious lest we give him any occasion so to do.”

“But if any have caused grief,.... The incestuous person is here manifestly designed, though he is not named, who had been the cause and occasion of much grief and sorrow, both to himself and others; for the apostle is not to be understood, as though he doubted whether he had caused grief or not, but rather takes it for granted, as a certain point; "if", seeing, or although he has caused grief: he hath not grieved me but in part; or in some measure; as it has reflected dishonour on God and his ways, truths and ordinances; and has brought trouble upon himself, and the church of which he is a member; for the apostle now rejoiced, that he was truly humbled for his sin, and sincerely, and in an evangelical manner, repented of it; his grief was over, and it was as if it was not; and the offence he took was now wholly removed: besides, though this man did grieve him, it was but in part; he was not the sole cause of his grief: they also greatly added to it by their unconcernedness of him, and negligence in reproving him, though he takes notice only of this single man: that I may not overcharge you all; bear hard upon them, aggravate their sin, and increase their trouble: or thus, that man has not grieved me only, but in some measure all of you; for the phrase "all you", may be considered, not in connection with the word "overcharge", but with the word "grieved"; and the reading and sense of the whole be this, "he hath not grieved me, but in part, or in some measure"; or as the Syriac reads it, , "almost all of you": but this, as if he should say, I do but just mention, would not dwell upon it, "that I may not overcharge" him, or be thought to be overbearing, or should aggravate his sin and sorrow: for,”

“But, if any have caused grief - Here he seems to refer particularly to the cause of the incestuous person. Grieved me, but in part - I cannot help thinking that the εκ μερους and απο μερους, which we render in part, and which the apostle uses so frequently in these epistles, are to be referred to the people. A part of them had acknowledged the apostle, Co2 1:14; and here, a part of them had given him cause of grief; and therefore he immediately adds, that I may not overcharge you all; as only a part of you has put me to pain, (viz. the transgressor, and those who had taken his part), it would be unreasonable that I should load you all, επιβαρω παντας ὑμας, with the blame which attaches to that party alone.”

“And if any one (he means the same incestuous man) hath caused grief, or caused me to grieve, he hath not grieved me, that is, not me only, but all the virtuous Christians at Corinth: but in part, that I may not charge you all with this fault. The sense seems to be, but in part, that is, it was only one man, and some that joined with him, by showing themselves unconcerned for his scandalous crime, so that I do not blame the rest: or as it was but in part, that is, it was only a passing trouble for a little time, since by admonitions and severities, he soon repented. (Witham) — When last I wrote to you, I was in great anguish on account of the crime of the incestuous man; but my grief was moderated by the consideration of the behaviour of the rest of the Church of Corinth, which had remained steadfast in faith and virtue. (St. Gregory and St. Augustine) — It is not the whole Church of Corinth that has caused me this grief, but only one of you: I say this, that you may not believe that I wished to charge you all with this crime. (Grotius)”

“grief . . . grieved--Translate as before, "sorrow . . . made sorry." The "any" is a delicate way of referring to the incestuous person. not . . . me, but in part--He has grieved me only in part (compare Co2 1:14; Rom 11:25), that is, I am not the sole party aggrieved; most of you, also, were aggrieved. that I may not overcharge--that I may not unduly lay the weight of the charge on you all, which I should do, if I made myself to be the sole party aggrieved. ALFORD punctuates, "He hath not made sorry me, but in part (that I press not too heavily; namely, on him) you all." Thus "you all" is in contrast to "me"; and "in part" is explained in the parenthetical clause.”