2 Corinthians 2:8

These verses result from Paul's earlier visit and the insult he received. After Paul's severe but tearful letter, the church condemned the man's behavior and disciplined him (2:6). The man repented, so now it was time to forgive and comfort him, as Paul had already done.

confirm your love toward him--by giving effect in act, and showing in deeds your love; namely, by restoring him to your fellowship and praying for his recovering from the sickness penally inflicted on him.

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.

2 Corinthians 2:6-11

6. Sufficient to such a man is this punishment, which was inflicted of many.

6. Sufficit ei, qui talis est, correctio, quae illi contigit a pluribus.

7. So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.

7. Ut potius e diverso debeatis condonare, et consolari: ne forte abundantiori tristitia absorbeatur, qui eiusmodi est.

8. Wherefore I beseech you that ye would confirm your love toward him.

8. Quamobrem obsecro vos, ut confirmetis erga eum caritatem.

9. For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things.

9. Nam in hoc etiam scripseram vobis, ut probationem vestri cognoscerem: an ad omnia obedientes sitis.

10. To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it the person of Christ;

10. Cui autem condonatis, etiam ego: etenim cui condonavi, si quid condonavi, propter vos condonavi in conspectu Christi.

11. Lest Satan should get an advantage of us: for we are not ignorant of his devices.

11. Ut ne occupemur a Satana: non enim cogitationes eius ignoramus.

6. Sufficient. He now extends kindness even to the man who had sinned more grievously than the others, and on whose account his anger had been kindled against them all, inasmuch as they had connived at his crime. In his showing indulgence even to one who was deserving of severer punishment, the Corinthians have a striking instance to convince them, how much he disliked excessive harshness. It is true, that he does not act this part merely for the sake of the Corinthians, but because he was naturally of a forgiving temper; but still, in this instance of mildness, the Corinthians could not but perceive his remarkable kindness of disposition. In addition to this, he does not merely show himself to be indulgent, but exhorts others to receive him into favor, in the exercise of the same mildness.

Let us, however, consider these things a little more minutely. He refers to the man who had defiled himself by an incestuous marriage with his mother-in-law. As the iniquity was not to be tolerated, Paul had given orders, that the man should be excommunicated. He had, also, severely reproved the Corinthians, because they had so long given encouragement to that enormity [321] by their dissimulation and patient endurance. It appears from this passage, that he had been brought to repentance, after having been admonished by the Church. Hence Paul gives orders, that he be forgiven, and that he be also supported by consolation.

This passage ought to be carefully observed, as it shows us, with what equity and clemency the discipline of the Church ought to be regulated, in order that there may not be undue severity. There is need of strictness, in order that the wicked may not be rendered more daring by impunity, which is justly pronounced an allurement to vice. But on the other hand, as there is a danger of the person, who is chastised, becoming dispirited, moderation must be used as to this -- so that the Church shall be prepared to extend forgiveness, so soon as she is fully satisfied as to his penitence. In this department, I find a lack of wisdom on the part of the ancient bishops; and indeed they ought not to be excused, but on the contrary, we ought rather to mark their error, that we may learn to avoid it. Paul is satisfied with the repentance of the offender, that a reconciliation may take place with the Church. They, on the other hand, by making no account of his repentance, have issued out canons as to repentance during three years, during seven years, and in some cases during life. By these they exclude poor unhappy men from the fellowship of the Church. And, in this way, the offender is either alienated the more from the Church, or [322] is induced to practice hypocrisy. But even if the enactment were more plausible in itself, this consideration would, in my view, be enough to condemn it -- that it is at variance with the rule of the Holy Spirit, which the Apostle here prescribes.

7. Lest such an one should be swallowed up by overmuch sorrow The end of excommunication, so far as concerns the power of the offender, is this: that, overpowered with a sense of his sin, he may be humbled in the sight of God and the Church, and may solicit pardon with sincere dislike and confession of guilt. The man who has been brought to this, is now more in need of consolation, than of severe reproof. Hence, if you continue to deal with him harshly, it will be -- not discipline, but cruel domineering. Hence we must carefully guard against pressing them beyond this limit. [323] For nothing is more dangerous, than to give Satan a handle, to tempt an offender to despair. Now we furnish Satan with arms in every instance, in which we leave without consolation those, who are in good earnest affected with a view of their sin.

9. For I had written to you also for this purpose. He anticipates an objection, that they might bring forward. "What then did you mean, when you were so very indignant, because we had not inflicted punishment upon him? From being so stern a judge, to become all at once a defender -- is not this indicative of a man, that wavers between conflicting dispositions?" [324] This idea might detract greatly from Paul's authority; but he answers, that he has obtained what he asked, and that he was therefore satisfied, so that he must now give way to compassion. For, their carelessness having been corrected, there was nothing to hinder their lifting up the man by their clemency, when now prostrate and downcast. [325]

10. To whom ye forgive. That he might the more readily appease them, he added his vote in support of the pardon extended by them. [326] "Do not hesitate to forgive: I promise that I shall confirm whatever you may have done, and I already subscribe your sentence of forgiveness." Secondly, he says that he does this for their sake; and that too, sincerely and cordially. He had already shown how desirous he was, that the man's welfare should be consulted: he now declares, that he grants this willingly to the Corinthians.

Instead of the expression in the sight of Christ, some prefer person, [327] because Paul in that reconciliation was in the room of Christ, [328] and did in a manner represent his person. [329] I am, however, more inclined to understand him as declaring, that he forgives sincerely and without any pretence. For he is accustomed to employ this phrase to express pure and undisguised rectitude. If, however, any one prefers the former interpretation, it is to be observed that the person of Christ is interposed, because there is nothing that ought to incline us more to the exercise of mercy.

11. That we may not be taken advantage of by Satan. This may be viewed as referring to what he had said previously respecting excessive sorrow. For it is a most wicked [330] fraud of Satan, when depriving us of all consolation, he swallows us up, as it were, in a gulf of despair; and such is the explanation that is given of it by Chrysostom. I prefer, however, to view it as referring to Paul and the Corinthians. For there was a twofold danger, that beset them from the stratagems of Satan -- in the event of their being excessively harsh and rigorous, or, on the other hand, in case of dissension arising among them. For it very frequently happens, that, under colour of zeal for discipline, a Pharisaical rigour creeps in, which hurries on the miserable offender to ruin, instead of curing him. It is rather, however, in my opinion, of the second danger that he speaks; for if Paul had not to some extent favored the wishes of the Corinthians, Satan would have prevailed by kindling strife among them.

For we are not ignorant of his devices That is, "We know, from being warned of it by the Lord, that one stratagem to which he carefully has recourse is, that when he cannot ruin us by open means, he surprises us when off our guard by making a secret attack. [331] As, then, we are aware that he makes an attack upon us by indirect artifices, and that he assails us by secret machinations, we must look well before us, and carefully take heed that he may not, from some quarter, do us injury. He employs the word devices in the sense in which the Hebrews make use of the term zmh (zimmah,) but in a bad sense, [332] as meaning artful schemes and machinations, which ought not to be unknown to believers, and will not be so, provided they give themselves up to the guidance of God's Spirit. In short, as God warns us, that Satan employs every means to impose upon us, and, in addition to this, shows us by what methods he may practice imposture upon us, it is our part to be on the alert, that he may have not a single chink to creep through.

Footnotes:

[321] "De ce qu'ils auoyent si longuement nourri ce mal -- heureux en son peche;" -- "Because they had so long encouraged that unhappy man in his sin."

[322] "Ou pour le moins;" -- "Or at least."

[323] "Plus qu'il est yci demonstr?;" -- "Beyond what is here pointed out."

[324] "D'vn homme inconstant, et qui est men? de contraires affections;" -- "Of a man that is unsteady, and is influenced by conflicting dispositions."

[325] "Ce poure homme le voyans bien confus et abbatu;" -- "This poor man, on seeing him much abashed and overcome."

[326] "A ce pecheur;" -- "To this offender."

[327] "Aucuns aiment mieux dire, En la personne de Christ;" -- "Some prefer to say, In the person of Christ."

[328] "Estoit comme lieutenant de Christ;" -- "Was as it were Christ's lieutenant."

[329] Raphelius, in his Semicent. Annot., quotes a passage from Eusebius, (Hist. Eccl. lib. in. cap. 38,) in which he makes mention of the Epistle of Clement, hen ek prosopou tos'" Romaion 'Ekklesias" tho Korinthion dietuposato -- "which he wrote in the name of the Church of the Romans to that of the Corinthians." -- Ed.

[330] "Tres dangereuse;" -- "Very dangerous."

[331] The reader will find the same sentiment expressed more fully by Calvin, in the Argument on the First Epistle to the Corinthians, [18]vol. 1, p. 38. -- Ed.

[332] The Hebrew term, zmh,(zimmah,) is used in a bad sense, (as meaning a wicked device,) in Proverbs 21:27, and Proverbs 24:9. The word employed by the apostle -- noemata -- is made use of by Homer, (Iliad 10:104, 18:328,) as meaning schemes or devices. -- Ed.

That ye would confirm your love toward him - You do love him, notwithstanding the reproach he has brought on the Gospel; and notwithstanding your love to him, ye were obliged to cut him off for the credit of the Gospel. Now that he has repented, I beseech you to confirm, κυρωσαι, to ratify, by a public act of the Church, your love to him; give him the fullest proof that you do love him; by forgiving him and restoring him to his place in the Church.

Wherefore I beseech you,.... Or exhort you:

that ye would confirm your love towards him: express your love to him in the most kind and tender manner, show the same, and as strong love to him as you did before, and as if he had never offended; receive him as a brother in the most affectionate manner, and embrace him with the most endearing expressions of respect and friendship; and let your reception of him in this kind and friendly way be with the full consent, and by the joint vote and suffrage of the whole church, for so the word translated "confirm" signifies; for as the ejection of a person out of a church must be done by the decree and vote of the church, or it is not authentic, so the reception of a person into it must be in like manner; and since this was to be done by the suffrage of the church, the apostle beseeches and exhorts them to do it.

That you would restore him to a communion with you in your church assemblies, and take him into the bosom of your church again, and be (as before) friendly towards him. The word which we translate

confirm; is kurwsai, which signifieth authoritatively to establish or confirm. Some observe, that the apostle speaks to them as judges, to gain their good opinion, and make them more pliable, whereas he might authoritatively have absolved him. It is hard: to say what authority the apostles had, or had not, to excommunicate; but we want a precedent in holy writ of the apostles, or any of them, exercising such a power, as being absent, and so in no capacity to hear the proof of any fact against scandalous persons. Paul \ writes to the church of Corinth to do it, and doth only himself command them to do their duty; and here again he writeth to them to forgive him, and restore him. There being no mention, either in the former Epistle, or here, of any command that the incestuous person should put away his wife taken unlawfully, or that he did any such thing in testification of his repentance, makes it very probable, that his crime was not using his father’ s wife as his wife, but as his harlot; had it been otherwise, we should, very probably, have read of something in the one or the other place, signifying such a command of the apostle, or the thing done by him.