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Commentary on 2 Corinthians 2 verses 5–11
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.
Privilege with God, if they should be seized with any misfortune and peril of sickness, should, without waiting for my presence, before any presbyter who might be present, or if a presbyter should not be found and death begins to be imminent, before even a deacon, be able to make confession of their sin, that, with the imposition of hands upon them for repentance, they should come to the Lord with the peace which the martyrs have desired, by their letters to us, to be granted to them.
Even those things which are committed against God I do not investigate with the full judgment of religion. I almost sin myself, in remitting sins.
Also in the same place of this very matter: "But if ye have forgiven anything to any one, I also forgive him; for I also forgave what I have forgiven for your sakes in the person of Christ, that we may not be circumvented by Satan, for we are not ignorant of his wiles."
Paul is practicing what he preaches. He has the right to give orders, but he cannot refuse to do himself what he is asking others to do. In the first letter he condemned this man’s crime, in the hope that everyone would loathe him for it, but now he wants him to be received back and prays that they will no longer show any anger toward him. The Corinthians evidently did not have the apostle’s wisdom and did not understand that this ought to be done immediately.
"For to this end also did I write to you, that I might know the proof of you, whether ye are obedient in all things."
I not only in cutting off but also in reuniting. Seest thou how here again he brings the danger to their doors. For as when he sinned, he alarmed their minds, except they should cut him off, saying, "A little leaven leaventh the whole lump," and several other things; so here too again he confronts them with the fear of disobedience, as good as saying, "As then ye had to consult not for him, but for yourselves too, so now must ye not less for yourselves than for him; lest ye seem to be of such as love contention and have not human sensibilities, and not to be in all things obedient."
For the former instance might have seemed to proceed even of envy and malice, but this shows very especially the obedience to be pure, and whether ye are apt unto loving kindness. For this is the test of right minded disciples; if they obey not only when ordered to do certain things, but when the contrary also. Therefore he said, "in all things," showing that if they disobey, they disgrace not him so much as themselves, earning the character of lovers of contention.
"To whom ye forgive any thing, I forgive also."
Seest thou how again he assigns the second part to himself, showing them as beginning, himself following. This is the way to soften an exasperated, to compose a contentious spirit. Then lest he should make them careless, as though they were arbiters, and they should refuse forgiveness; he again constrains them unto this, saying, that himself also had forgiven him.
"For what I also have forgiven, if I have forgiven any thing, for your sakes have I forgiven it." For, this very thing I have done for your sakes, he saith. And as when he commanded them to cut him off, he left not with them the power to forgive, saying, "I have judged already to deliver such an one unto Satan," and again made them partners in his decision saying, "ye being gathered together to deliver him."
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SUMMARY
Second Corinthians 2:10 reveals the Apostle Paul's profound commitment to corporate forgiveness and restoration within the Corinthian church, particularly concerning an individual who had caused significant grief. Paul affirms his personal forgiveness of the repentant offender, stating that his act aligns with the Corinthians' own decision and, crucially, was performed "in the person of Christ." This declaration underscores that Paul's apostolic authority in matters of church discipline and reconciliation is not based on personal sentiment but on his direct representation of Christ's will and character, making the act of forgiveness a divinely sanctioned and purposeful step towards healing and unity for the entire community.
CONTEXT
Literary Context: This verse is situated within Paul's intensely personal and emotionally charged second letter to the Corinthians, often referred to as the "sorrowful letter" or a follow-up to it. Paul is addressing a serious disciplinary issue that had caused him great distress and pain, likely involving an individual who had publicly offended him or the community, possibly the immoral brother mentioned in 1 Corinthians 5:1. In 2 Corinthians 2:5-8, Paul urges the Corinthians to forgive and comfort the repentant offender, lest he be "overwhelmed by excessive sorrow." His willingness to forgive in 2 Corinthians 2:10 serves as an apostolic endorsement and encouragement for the church to complete the process of restoration, demonstrating unity in their approach to discipline and grace. The immediate context emphasizes the transition from necessary discipline to compassionate reconciliation.
Historical & Cultural Context: The city of Corinth was a bustling, cosmopolitan port city, notorious for its moral laxity and diverse religious practices. The early Christian community there, though vibrant, struggled with internal divisions, pride, and ethical issues, as evidenced throughout 1 Corinthians. In the Greco-Roman world, honor and shame were paramount, and public offenses or defiance of authority (like Paul's) could deeply wound the community's reputation and internal cohesion. Church discipline, as practiced by Paul, was not merely about punishment but about preserving the purity and witness of the community, and ultimately, restoring the repentant individual. Forgiveness, therefore, was a radical act in a society that often favored retribution, highlighting the distinct values of the nascent Christian community. Paul's emphasis on acting "in the person of Christ" would have resonated with the cultural understanding of a representative or ambassador, but imbued with unique divine authority.
Key Themes: The verse significantly contributes to several major themes in 2 Corinthians and Paul's theology. Firstly, it underscores the theme of corporate forgiveness and restoration, emphasizing that forgiveness is a mutual act involving the individual, the church body, and its leaders. Paul's alignment of his forgiveness with that of the Corinthians highlights the importance of unity in the Spirit and the collective responsibility to restore a repentant brother or sister, as also seen in Galatians 6:1. Secondly, it illuminates the theme of apostolic authority and representation. Paul's declaration that he forgave "in the person of Christ" signifies that his actions were not based on personal sentiment but on his unique role as an apostle, acting as Christ's representative and embodying Christ's will and character. This lends immense spiritual weight to the act of forgiveness within the church, echoing Christ's commission to the apostles in John 20:23. Thirdly, the verse reinforces the redemptive purpose of discipline. The ultimate goal of biblical church discipline is not punitive destruction but redemptive restoration. Once genuine repentance occurs, the focus shifts to forgiveness and reconciliation, preventing the repentant individual from being consumed by excessive sorrow, as explicitly stated in 2 Corinthians 2:7. Finally, it highlights forgiveness for the sake of the community. Paul explicitly states, "for your sakes forgave I it," emphasizing that forgiveness benefits not only the offender but also the entire community by promoting healing, unity, and preventing bitterness or division from festering within the body of Christ.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices to convey the profound significance of his forgiveness. The most prominent is Representation or Vicarious Action, encapsulated in the phrase "in the person of Christ." This signifies Paul acting as an authorized agent or ambassador, embodying Christ's will and presence. It elevates the act of forgiveness from a mere human transaction to a divinely sanctioned one. There is also a strong element of Emphasis through repetition, as Paul reiterates his forgiveness ("I forgive also," "if I forgave any thing, to whom I forgave it"). This repetition underscores the sincerity and decisiveness of his action. Furthermore, the passage demonstrates Pastoral Care through its focus on the "sakes" of the Corinthians, revealing Paul's deep concern for the well-being and unity of the entire community, not just the individual offender. This highlights the relational and restorative nature of his ministry.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the nature of Christian forgiveness, revealing it as a corporate, Christ-centered act essential for the health and unity of the church. Paul's forgiveness, mirroring that of the Corinthians, demonstrates that reconciliation is a communal responsibility, not merely an individual one. By forgiving "in the person of Christ," Paul establishes a crucial theological principle: acts of church discipline, restoration, and forgiveness, when rightly administered, are not arbitrary human decisions but expressions of Christ's own will and authority working through His body. This ensures that the church's actions are aligned with divine grace and purpose, preventing both excessive severity and undue leniency, and ultimately aiming for the spiritual flourishing of all its members and its witness to the world.
REFLECTION AND APPLICATION
Paul's example in 2 Corinthians 2:10 calls believers and churches today to embrace a radical, Christ-like posture of forgiveness and restoration. It reminds us that true repentance should always be met with genuine grace and a pathway back into full fellowship, preventing the repentant from being consumed by sorrow or despair. Forgiveness is not merely an emotional release but an active, intentional choice to release the debt and embrace reconciliation, mirroring the boundless forgiveness we have received from God in Christ. This passage challenges us to consider how our personal acts of forgiveness, and the corporate practices of our churches, reflect the character and authority of Jesus. Are we quick to forgive? Do we prioritize restoration over retribution? Is our discipline truly redemptive, aiming to bring wandering sheep back into the fold, or does it inadvertently push them further away? Our unity, our witness, and our spiritual health as a community depend on our willingness to extend the grace of Christ to one another, especially in the aftermath of conflict and brokenness.
Questions for Reflection
FAQ
What does it mean for Paul to forgive "in the person of Christ"?
Answer: When Paul states he forgave "in the person of Christ," it signifies that he was acting as Christ's authorized representative or ambassador. The Greek word prósōpon (G4383), translated as "person," can mean "face," "presence," or "countenance," implying that Paul was acting with Christ's full authority and approval, as if Christ Himself were present and performing the act. It means his forgiveness was not a personal, arbitrary decision but one that reflected the will, character, and redemptive purpose of Jesus Christ, making it a divinely sanctioned act within the church. It underscores the spiritual weight and legitimacy of Paul's apostolic ministry and the church's corporate decisions.
Was the specific offense mentioned in 2 Corinthians 2:10 the same as the one in 1 Corinthians 5:1?
Answer: While 2 Corinthians 2:10 doesn't explicitly name the offense or the individual, many scholars believe it refers to the same person and situation as the one described in 1 Corinthians 5:1-5. In 1 Corinthians, Paul condemns the Corinthian church for tolerating a man living in incestuous sin and instructs them to "deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus." The subsequent repentance of this individual, and Paul's urging for his restoration in 2 Corinthians 2:6-8, strongly suggests a connection. Paul's forgiveness in 2 Corinthians 2:10 would then be the final step in the restorative process for this repentant brother.
CHRIST-CENTERED FULFILLMENT
Paul's act of forgiveness "in the person of Christ" in 2 Corinthians 2:10 finds its ultimate fulfillment and meaning in the person and work of Jesus Christ Himself. Christ is the supreme forgiver, whose entire earthly ministry was characterized by extending grace and reconciliation to sinners. His death on the cross was the ultimate act of forgiveness, where He became the Lamb of God who takes away the sin of the world, securing redemption for all who believe. Paul, as an apostle, embodies Christ's ongoing ministry of reconciliation, as he states in 2 Corinthians 5:18-19, that God "has committed to us the ministry of reconciliation." Thus, Paul's forgiveness is not merely an imitation of Christ, but a direct participation in Christ's authority and purpose, demonstrating that the church, as Christ's body, is called to be an agent of His redemptive grace in the world. Every act of genuine forgiveness within the church, particularly when administered in accordance with biblical principles, is a tangible manifestation of Christ's victory over sin and His desire for humanity's restoration, echoing His own words of forgiveness from the cross in Luke 23:34.