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IV.—MORE PARTICULAR EXPLANATIONS OF HIS REASONS FOR NOT VISITING THEM; THAT HE MIGHT SPARE THEM AND HIMSELF NEEDLESS PAIN. DIRECTIONS WITH RESPECT TO THOSE WHO HAD ESPECIALLY CAUSED TROUBLE
2Co_2:5-11. Digression with respect to the incestuous person. The expressions he had used respecting the ëýðῃ , the ëõðåῖí and ëõðåῖóèáé , naturally led him to speak of the difficulty which had been the occasion of most of his sorrow, and of the severe censures he had been obliged to inflict, i.e., of the incestuous scandal. Neander, on the other hand, asks: “Why was Paul under any necessity of vindicating himself for his anxiety respecting the incestuous person? The matter wears a very different aspect, if we suppose that in the meantime another case had come up, and that some one had made his appearance, who insolently defied Paul’s Apostolical authority, and was likely in this way to produce a division in the Church. Every thing may be naturally explained if we assume that another Epistle had been sent by Titus, in which such a state of affairs had been the topic of discussion.” Ewald concludes from 2Co_2:5-11; 2Co_7:2; 2Co_7:12; 2Co_3:1; 2Co_1:13; 2Co_1:23, that after a brief and unexpected visit of the Apostle at Corinth, some distinguished individual had made use of every circumstance which could be turned to his disadvantage, and that this calumniator had charged him especially with duplicity in his public discourses and with an attempt to acquire notoriety, power and pecuniary profit among the people. [Comp. Introd. § 6]. The spirit of his address is gentle, in consistency with all the previous proceedings in the case, and the conciliatory strain in which he was writing. As a revocation of the extreme penalty was not excluded by what he had said in 1Co_5:5; 1Co_5:13, provided the offender should be brought to repentance, the Apostolical authority would not be endangered by his restoration. The fifth verse is connected, not with the third (Olshausen), but with the fourth verse, where he had said that it was not his design to grieve them.—But if any (among you) have caused grief, he hath not grieved me (2Co_2:5).—Not only is the offence not specifically named, but the terms used to describe it are of the mildest signification, and the åἴ ôéò is purposely made indefinite, though without necessarily implying that the persons were unknown. There is no contradiction with 2Co_2:4 when he says: he hath not caused sorrow in me, for by those words he means to say, that it had not been merely a personal ( ἐìὲ ) grief. He wishes it to be regarded as a calamity to the whole congregation. ( ïὐê - áëëÜ therefore is not equivalent to ïὐ ìüíïí — ἀëëὰ êáß ). Hence ðÜíôáò ὑìᾶò stands in contrast with ἐìÝ . The idea of ëåëýðçêåí ðÜíôáò ὑìᾶò is softened still more by the addition of ἀðὸ ìÝñïõò : partially, to some extent; an allusion to what he afterwards expresses in 2Co_2:6 by ὑðὸ ôῶí ðëåéüíùí , viz.: that although some of them had taken part in the public condemnation of the criminals with too little seriousness, they could not, after all, be unaffected by its unhappy results. The clause: that I may not overcharge, has reference only to the having caused grief; and the relative áὐôïí (him) must be understood as its object [i.e., but in part (that I may not overcharge him) you all].—This is a fine turn, for he thus says: in so saying I would impose no intolerable burden upon him, as if he were one who had injured you more than ἀðὸ ìÝñïíò , in full measure. The word ἐðéâáñåῖí has the sense of: to load, to overburden, as in 1Th_2:9; 2Th_3:8; Bengel: ne addam onus gravato; not exactly in the sense of: to say too much, or to express himself harshly. Not only because it violently separates the words you all, but on account of the tone of irony or even of keen reproach implied in it, we regard as altogether unsuitable the interpretation which makes the Apostle say: but partially, that I may not throw the burden on all [i.e., may not accuse or grieve you]. Finally, the interpretation which makes the Apostle say: he hath not grieved me (properly speaking, or alone), only in part (for he has grieved you also), that I may not lay upon you all the burden or reproach, as if you were all equally indifferent to the offence; has against it the fact that the ἐìÝ which is there so emphatic has no suitable contrast, and it would have been necessary to say: åἰ ìὴ ἀðὸ ìÝñïõò . This last objection would also lie against making the words mean: but by way of general participation, ut membrum ecclesiæ, etc. Neander completes the object of this final sentence thus: “that I may not make the matter too important.” In accordance with the mild expression in 2Co_2:5, the Apostle explains his views still further in 2Co_2:6 regarding the proceedings against the offending person.—Sufficient unto such a one [one who has such a spirit as this offender now shows] is this very punishment which has been inflicted by the many (2Co_2:6).—The ἱêáíüí stands at the head of the sentence for the sake of emphasis, and is designed to say that nothing farther was needed by way of punishment. It is used substantively like ἀñêåôüí in Mat_6:34, and means that which is satisfactory. The Catholic interpretation makes it refer to the sufficiently long continuance of the excommunication. Both the context (2Co_2:5, ἀðὸ ìÝñïõò , ἵíá ìὴ ἐðéâáñῶ and 2Co_2:7 ff.), and the ἱêáíüí lead us to suppose that unlike the same words in 1Co_5:5, ôῷ ôïéïýôῳ is designed to intimate that the offender had begun to exhibit some signs of penitence. Ἐðéôéìßá signifies, not threatening, but punishment, and in this place at least it implies that this consisted in very decided censures (Sir_2:10, where it means punishment generally). Áὕôç has reference to something well known to the Corinthians. The ðëåßïíåò by whom the punishment had been inflicted could not have been the eldership, but the majority of the Church at Corinth. Probably the action had been the more severe, possibly amounting to a withdrawal of fellowship with the offender, in consideration of the fact that an antipauline minority refused to take part in his punishment. The ðëåßïíùí shows that the excommunication could not have been complete (1Co_5:3 ff.), and so that ἰêáíüí could not have referred merely to the time in which that had continued. But it would be utterly inconsistent with the honesty of Paul’s character to suppose with Rückert and Baur that he was here arresting the proceedings, after they had been commenced, from mere policy, to avoid a rupture with his opponents; and that he was now therefore affecting to be satisfied with the measures which the majority had adopted. The only motive he had for the milder proceeding which he now advises, was simply that which he himself afterwards avowed, viz., that the thorough repentance of the offender had rendered severer measures unnecessary. It would have been altogether unapostolic, not to say unchristian, to drive such a one to despair. The whole object of discipline—that which had been aimed at in the punishment inflicted by the majority—had been attained. (comp. on 1 Corinthians 5 and Osiander and Meyer on our passage). As the result of these proceedings, on the one hand, the large majority had shown their cordial disapproval of the offence, the honor of the Church had been vindicated, and their non-participation in the sin and so their purity had been made evident; and on the other, a penitent spirit had been called forth in the bosom of the sinner himself (comp. 2Co_2:7). These things constitute a sufficient reason for an entire change of proceeding, viz., for his forgiveness.—So that on the contrary ye ought rather to be kind to him and to comfort him (2Co_2:7).—The ὤóôå here implies that what he was about to say, was the essential and necessary result of the ἵêáíüí , and it includes the idea of an obligation on their part. Still there is no necessity of supplying a äåῖí , as if the Apostle would say: it is sufficient to show on the contrary your favor (to him); or: so that ye may show, on the contrary, kindness. [Winer’s Gr. N. T., § 45, 2d note]. Ôïὐíáíôßïí refers to ἐðéôéìßá , but ÷áñßóáóèáé does not imply exactly to give up or to remit the punishment, for it means properly to show favor or kindness. In the present case, however, this must, by its own nature, have involved a forgiveness of the injury done to the congregation, as the word is often used by Paul sometimes with ( ἀäéêßáí , 2Co_12:13; ðáñáðôþìáôá Col_2:13), and sometimes without (Eph_4:32 and Col_3:13) the mention of the object. ÐáñáêáëÝóáé denotes here the friendly intercourse and consolation which would correspond with ÷áñßóáóèáé . This is still further enforced by the Apostle when he points out what would be the consequence if this kind treatment were neglected: lest, perhaps, such a one should be swallowed up with an excess of sorrow.—The ðåñéóóïôÝñá ëýðç expresses the greatly increased sorrow which would be the effect of a continuance or an aggravation of the punishment. Of course it is here presumed that a high degree of punishment had already been inflicted, for otherwise all increase of it would not drive the sufferer to despair. It is to this, the renunciation of all hope of salvation and of all efforts to attain eternal life, and so the utter ruin of the man himself, that the swallowing up has reference, and not directly to his apostacy from the faith (being devoured by the Prince of this world), nor to death by his own hands, and still less to his sickness or death. The sorrow is compared to a wild beast (comp. 1Pe_5:8). By the words: such a one, ( ὁ ôïéïῦôïò ), he designates the man as an object of sympathy. As the result of the ἱêáíὸí — ὥóôå ÷áñßóáóóèáé ὑìᾶò , and the apprehension he had given as a reason for it, the Apostle now urges his exhortation.—Wherefore I exhort you to make good [substantiate by action] your love toward him (2Co_2:8).— Êõñïῦí (as in Gal_3:15) signifies to establish in a valid manner and by a formal decision, so that the man might be solemnly restored to the communion of the Church. To suppose that the Apostle was here merely going through the form of approving of a decision which the Church had already made, and which would have been valid without his authority (Rückert); is not necessarily implied in the language, and would imply a worldly policy, of which we have no reason to think him capable. In 2Co_2:9 he probably meets a possible or actual objection against the directions contained in his former Epistle, for he there informs his readers what had been his object in writing so severely.—For to this end I also wrote, that I might know the proof of you.—He means to say that his present request or admonition (2Co_2:8) was not only reasonable, but entirely consistent with what he had before written. In his earlier Epistle his purpose had been to ascertain their äïêéìÞ , i.e., whether ye are obedient in all things.—It was not, therefore, a main point with him in what he then had
aid, to carry his apostolical authority to its utmost limits. Or more simply: inasmuch as the punishment which the majority had imposed was not very severe, I propose that ye should now bring your love to bear upon him, for the whole object of my former Epistle, which was to find out whether you would be true and obedient, has been attained by the punishment which the majority have inflicted. [In these words it is not meant that the direct object of his writing had been simply to put the matter to the test whether they would obey him, any more than when God sends afflictions on men that the entire object is to prove them and to know all that is in their hearts, but simply that his great and final aim was thus virtually accomplished (Billroth)]. The êáß belongs not to åἰò ôïῦôï (as if he had written êáὶ ãÜñ ); its object is not to indicate that his aim in his former Epistle was the same with that of his present request, but to suggest a contrast between his writing ( ἔãñáøá ), and what he had arranged (orally) by deputies. The effect of the êáὶ is thus to give prominence to ἕãñáøá . The whole context also shows that ἕãñáøá must have reference to the former and not to the present Epistle. His object was to say that he was anxious to prove whether they would cheerfully comply with his directions in all things, the present mild, as well as the former severer requirements. Åἰò ðÜíôá : in relation to all things, even those rigorous measures which might be somewhat difficult of execution. ÄïêéìÞ here as in Rom_5:4, and Php_2:22, means the goodness, or approved quality; i.e. whether they would turn out to be upright Christians, his genuine children in Christ, and obedient to their father in all things (comp. 1Co_11:2; and Col_3:20). [Trench, Synn., 2d Ser. § 24, Ellicott on Php_1:10; Php_2:22].—Having made this reference to his earlier Epistle, the object of which had now been attained in the course of the recent disciplinary proceedings, the Apostle proceeds ( äÝ of progress) to a further recommendation of the course implied in êõñῶóáé ἀãÜðçí , by assuring them that he was willing to be united with them in their public act of forgiveness (2Co_2:10). This idea he expresses at first thus briefly.—Now to whom ye forgive anything, I forgive it also.— êἀãþ (sc. ÷áñßæïìáé ). He afterwards, however, strengthens the thought in the causal sentence—for if I have forgiven anything, whatever I forgave for your sakes I forgive it in the presence of Christ, lest, etc.—According to the common interpretation, he confirms the Êἀãþ ( ÷áñßæïìáé ) by saying that whatever he had forgiven, he had forgiven it entirely on their account. Êå÷Üñéóìáé is, on any interpretation, to be supplied in connection with äἰ ὑìᾶò . It is not, however, precisely implied that he was induced to do this at their request, for nothing is said of their actual intercession. He wishes in this way to show them that his love was directed to the highest good of the whole congregation. For after every thing necessary to maintain holy order, and the injured honor of the Church had been accomplished, and all necessity for further severity had been removed by the cordial repentance of the offender, his affection for them prompted him to heal the breach which had troubled them by forgiving the sinner, and to recover a member who had been temporarily sundered from them. Thus the confidence of the Church would be raised, and their former love would be revived etc. By the phrase: If I have forgiven anything: he intimates, that in the present instance he leaves it rather doubtful to what extent he had received any injury (2Co_2:5). He does not say, “if I have anything to forgive,” but simply, “if anything ought to be said in general of my having forgiven any one.” There was no need of repeating the ἐãþ here, for it has been already made sufficiently prominent in the êáὶ ãὰñ ἐãþ . The addition of ἐí ðñïóþðῳ suggests a still deeper reason why he had delayed his journey. He had been induced to do so in the presence of Christ; from regard to Him who was the Author of all reconciliation to God, to whom he owed his own forgiveness as a sinner, and who had intrusted to him the duty of preaching reconciliation to men (the äéáêïíßá äéêáéïóýíçò opp. êáôáêñßóåùò , comp. 2Co_5:18 ff; 2Co_3:9; Eph_4:32; 1Ti_1:15). This is not a solemn affirmation or oath (for Paul nowhere else swore by Christ), but simply a strong assertion of his uprightness. It merely showed how he had either had Christ and Christ’s cause before his mind in this affair, had acted tanquam inspectore Christo or had virtually done all in the name or in the commission of Christ; though if this had been strictly intended he would probably have used the phrase ἐí ὀíüìáôé . In the Sept. the phrase here used is employed as a rendering for ìִôְðֵé , Pro_8:30. If we take the words in the sense first given, we have conveyed to some extent, the idea which Meyer and Rückert find in ὅ êå÷Üñéóìáé . They take the words in a passive sense: that which has been forgiven to me (a construction analagous to ὅ ðåðßóôåõìáé ). We meet with the word in this sense in the classical writers, but in the New Testament, at least in Paul’s writings (Gal_3:18) and in the Acts (Act_27:24) it is always used in the active sense. Äἰ ὑìᾶò would then signify that the pardon which had been bestowed upon him had been for the advantage of the Gentile, and especially the Corinthian Christians, inasmuch as his forgiveness had been the occasion of bringing them to salvation. In this case, when Paul introduced the words ἔí ðñïóþðῳ ×ñéóôïῦ , he wished to remind them not only that Christ was a witness of his forbearance, but that he was himself nothing but a pardoned sinner before God. Åἵ ôé êå÷Üñéóìáé would then be an expression of his humble recollection of the great guilt which continually oppressed him and made him a perpetual suitor for pardon (Meyer). In favor of this general interpretation may be urged the êáὶ ãὰñ ἐãþ , which certainly creates a difficulty in the way of the ordinary explanation, inasmuch as it seems to lay a special emphasis upon the perf: êå÷Üñéóìáé , rather than upon the ἐãþ , which otherwise seems so prominent. Osiander endeavors to remove this difficulty by suggesting that Paul aims to represent his own act of forgiveness ( ἐãþ ) as something quite distinct from and independent of that which they were to exercise, and that he here passes from their forgiveness, as one which was then in process and incomplete, to his own, which was complete and already certain ( ἐí ðñïóþðῳ ×ñéóôïῦ ). But is not this rather a concealment than a removal of the difficulty? Having previously taken it for granted that they were disposed to forgive, and having conceded to them the initiative in the affair, in the full confidence that they continued of the same mind, and in order that their act might be complete having given to them his own authorization and consent ( êᾁãþ ), what call was there for the following sentence as a reason and confirmation of the same thing ( êáὶ ãὰñ ἐãþ )? Then if we take the clause passively, how can we explain the doubt implied in åἴ ôé êå÷Üñéóìáé , when everywhere else we find Paul expressing himself so confidently as to his own forgiveness? But if Meyer’s interpretation must therefore be regarded as unsatisfactory, we are still less prepared to regard Paul as here referring to some opponents who had denied his forgiveness through Christ. Even if we allow of his explanation of äἰ ὑìᾶò , and urge nothing further in opposition to ἐí ðñïóþðῳ on the ground that it is a mode of expression altogether unusual with Paul on such a subject (everywhere else the phrase is ἐí ×ñéóôῷ , or äéὰ ÷ñéóôïῦ ), we must certainly regard the way in which Meyer endeavors to connect it with ἴíá ìὴ ðëåïíåêôçèῶìåí (2Co_2:11) as altogether too artificial. The idea would then be that it had been God’s will that Paul should be pardoned in the presence of Christ [—“God is said to forgive for Christ’s sake, and Christ is said to forgive, but Christ is never represented as the mere witness or spectator of our forgiveness”—Hodge], simply for the sake of the Corinthians, that they might be aroused to resist the wiles of Satan, i.e., that they might not be tempted to act inconsistently with the design of God and of Christ by refusing to pardon the offender, and so overwhelming him with an excess of sorrow (2Co_2:7). The way in which Rückert connects this clause ( ἵíá ìὴ ðëåïíåêô .) with the first half of 2Co_2:10, i.e., by passing over the whole last part of 2Co_2:10, is even yet more violent. Osiander has probably hit upon the correct explanation, although the train of thought needs to be more particularly developed, when a slight modification of his view will become indispensable. The Corinthians had no reason to doubt that he would unite with them in their act of forgiveness, for he had already forgiven the man for their sake (the remainder as above). But that he might present in a clearer light the importance of their granting, or of the man’s possessing, this forgiveness, the Apostle adds (2Co_2:11), lest Satan should get an advantage of us (of you and me)—i.e. lest the great adversary of God’s Church should get an advantage at our expense. Should any person be driven to despair by our long continued severity, not only would they themselves be lost to us and be gained by Satan, but in the Church itself we should be exposed to increased bitterness and alienation on the part of the members, and many would become estranged from an Apostle who seemed inclined to such extreme measures. Neander:—“If the utmost severity should be exercised, it would be used for an occasion for all kinds of evil in the congregation.”—Inasmuch as Paul here speaks throughout not of Divine forgiveness, but only of his own and the Church’s forgiveness; and inasmuch as neither Paul nor the Church could have pardoned an offence like that of incest, Neander has here found an argument for his opinion that some member of the Church had risen up against the Apostle personally (and of course against the whole Church). On this interpretation also the objections which Rückert and Baur have derived from 2Co_2:5-10 against the character of Paul and against a belief in miracles sink into insignificance. The necessity of being on their guard against such overreaching arts is pointed out in the brief causal or final sentence—for we are not ignorant of his devices (thoughts, schemes).—The íïÞìáôá of Satan are those thoughts or plots which he directs to the injury of Christ’s cause, to the recovery of those who had been wrested by grace from his grasp (1Pe_5:8), to the creation of dissensions, etc. [“The personality and agency of the adversary can hardly be recognized in plainer terms than in both these passages.”—Alford.]
Starke, 2Co_2:1 :—A pastor who has the salvation of his people supremely at heart will be careful to show great indulgence to the weak, to avoid every needless occasion for punishment, and to do nothing likely to produce ill-will or injury to any one, without the prospect of a greater ultimate benefit. Eccles. 20:1; 22:6.
2Co_2:3. A true minister of Christ rejoices over nothing so much as the spiritual prosperity of his people, and nothing will trouble him more than their spiritual declension. In like manner, an honest and upright hearer may be known, by the joy which his minister feels and the praises which his minister renders to God, on his account, and by the readiness with which he removes by a speedy amendment all occasion of disquietude which he may have given to the heart of his pastor (Heb_13:17; Rom_16:19). The real motive for carnal zeal in the infliction of punishment is hatred, and we need not be surprised to find those who possess it, restless in disposition and followed by continual opposition. True spiritual zeal, on the other hand, may be equally earnest, but it will be moved and pervaded by love, it will be always calm, and it will remain loving and beloved unto the end.—Hedinger:—How much sorrow and how many tears Paul gave to the case of one offender! how many hast thou bestowed upon the many wandering and lost ones of thy flock? The Lord have mercy on the poor sheep of such a shepherd!
2Co_2:7. Unseasonable comfort is like a new piece of cloth upon an old garment (Mat_9:16), but excessive severity will probably throw the sinner into despair and drive him farther away. Much wisdom is needed to apply both law and Gospel in an appropriate manner.—God alone can forgive sin (Psa_130:4); the Church can only point out the conditions on which God forgives, administer consolation to the penitent, and absolve those who confess their faults in the presence of such as have been scandalized by their offences.
2Co_2:8. Hedinger:—The penitent should be received to full public favor, and never afterward upbraided for his offence. Our Lord Himself never broke a bruised reed nor quenched the smoking flax (Isa_42:3).
2Co_2:11. Satan is exceedingly crafty, and watches every opportunity to do an injury (Eph_6:11). We should therefore be always forecasting how we may deprive him of every such opportunity (Act_20:28).
Berlenb. Bible, 2Co_2:1 :—Our absence on certain occasions may be as important as our presence on others.
2Co_2:4. It ought to touch our hearts to be told: I wrote this unto you with many tears; and we should instantly inquire: Have I really given occasion for this?—We should never hesitate to lay hold of and deliver those who have fallen into error before it is too late, and yet we must not expect that they will readily regard our reproofs as kind and loving acts.
2Co_2:7. Our love to our neighbor should be like our Lord’s, whose long suffering is our salvation. He can hold the balance so accurately that the sinner is allowed to sink neither into despair nor into false security,
2Co_2:8. How seldom do we meet with that loving spirit which shrinks not from the fallen, but goes to them, and seeks to save even the lost. Such a one, however, knows how to lay the iron so gently on the wound that the patient bears even a deep incision.
Rieger, 2Co_2:1-2. Suspicion can sometimes enter the heart so deeply, that it can give off a web of dark thoughts for many years. It is better to crush the heads of such serpents as soon as possible.—Many are too tenacious of their own freedom. They follow simply their own convenience and advantage without reference to the consciences or the suspicions of their brethren; while others freely exercise their right of judgment upon everything they see, and when they find nothing to censure in the outward conduct, they fasten upon some trifling thing to be impeached in the inward spirit. Thus the hearts of men are thrown continually further and further apart, and there can be no such thing in life or death as mutual confidence or assistance. Those who are grieved for the affliction of Joseph (Amo_6:6), will feel disposed to save as much as possible the reputation of a servant of Christ whose character is suffering.—Nothing can more cheer us under the trials of our work, than to find that those afflictions which spring from a man’s own or others’ faults, have become the seed of a saving repentance.
2Co_2:3-4. It is never well when those who watch for souls are compelled to labor in the midst of perpetual sighs and discouragements. On the other hand, when they are cheerful, their joy will be the joy of all, and every plant of grace will be revived.—In the kingdom of Christ truth should never be spoken with a simpering and trifling manner, but an imperious and a lordly style of address is quite as inappropriate. Those discourses, whose object is to reprove others and to bring offenders to repentance, should be the offspring of the preacher’s own sorrow, and be brought forth with much anguish of soul. He must himself know what it is to confess his sins before the Lord with many tears.—Love makes us zealous, and zeal will admonish and reprove our best friends and brethren
2Co_2:5 ff. Precious fruit of the righteousness revealed in the Gospel! While we justify the condemnation of the sin, we sympathize with, and long to save the sinner! When the conscience of a child of God has been awakened, and his heart has been softened by discipline, he should have not only a gradual restoration of individual love, but an assurance of the common fellowship he once enjoyed.—What a difference there is between dealing with a sin which is concealed, justified or praised, and one which is recognized, confessed, and already put away with godly sorrow.
2Co_2:11. Satan has always further trials and temptations for those who have no meekness or tenderness of heart. Ministers must continually take precautions against these.—Lord, how many things are done on our account by our enemies, and by Thee as our Advocate, of which we have no conception! Thy faithfulness alone can save us!
Heubner, 2Co_2:1-4 :—Painful as it may be, we are often bound to grieve others, that we may do them good. We must not always be giving sweet meats.—The highest enjoyments of a minister are those which he feels with reference to his people. Between him and them there should be the most intimate communion.—A faithful pastor should have a very tender heart, and he must know what it is to weep in solitude over his people. Such tears have their source in the spirit of God. None but faithful shepherds know what such distress is; for those corruptions which allow him no peace, make the hireling indifferent and cold.
2Co_2:5. Public scandals are a disgrace which the whole congregation should deeply feel. And yet how little of this public spirit is there in most of our communities.
2Co_2:6. There is great power when many are united to remove offences. The discipline which needs no outward force is the most effective.
2Co_2:7. The moment we perceive that an offender has submitted to his punishment, and become penitent, we should change our conduct toward him.—The discipline of the Church should always be directed to the reformation, and not to the mere punishment of the offender. Whatever makes him worse, is opposed to its true object.
2Co_2:8. The same spirit which once caused sorrow, now comforts.
2Co_2:9. A genuine Christian spirit may always be known from its readiness to comply with Apostolic direction.
2Co_2:10. Ministers should never disregard the united voice of their people. Its utterances are a great consolation when they speak forgiveness to those who have fallen.
2Co_2:11. It is the business of the Wicked One to injure, and, if possible, break up the spiritual association of God’s people (the Church). He therefore tempts them, sometimes, to be slack, but sometimes to be excessively severe in discipline, and thus to drive souls into despair. Force, intolerance and persecution, have been his favorite arts by which to rend and destroy the Church; and unfortunately ecclesiastical history is principally occupied with accounts of them.—The Christian should never forget that this evil spirit knows of no rest, and he should ever be on his guard against Satanic wiles. Those who have been enlightened from above, are not ignorant of these devices, and know well how to thwart such schemes. Only those who are short-sighted and simple will look upon warnings against them as vain fancies, and hence be taken by surprise.
W. F. Besser, 2Co_2:4. A mother’s love will be seen in the most delicate attentions to her invalid child, and no better test of a shepherd’s love can be given than when he hastens with especial earnestness after the sheep which has gone astray.
2Co_2:10. The rock on which all true comfort is founded, when we are absolved f