‘But to whom you forgive anything, I forgive also: for what I also have forgiven, if I have forgiven anything, it is for your sakes in the presence of Christ, so that no advantage may be gained over us by Satan. For we are not ignorant of his devices.’

So now he was ready to completely forgive, because the man had truly repented and was in a state to receive forgiveness, and this was so that Satan might not gain advantage out of the situation. It was good that the man had had to humble himself. But it would not be good if that led to him losing faith and hope. And they had to keep in mind Satan’s wiles and devices, which they were surely fully aware of.

He therefore assures them that when they forgive the man, as he has exhorted, he will forgive him as well. (Note that he still leaves the decision in their hands. A pastor who forces his people to accept his will is no pastor). Indeed that for their sakes he has already forgiven the man ‘in the presence of Christ’, (probably signifying in prayer before Him), if indeed his forgiveness was necessary, for what mattered most was Christ’s forgiveness, and their forgiveness, so that Satan might not have any opportunity to gain any advantage over them.

Paul Demonstrates How Concerned He Had Been But Rejoices That His Ministry Has Been Thoroughly Vindicated (2Co 2:12-17).

Having dealt with the question as to why he had failed to visit them as he had promised, and what had happened subsequently, Paul brings home to them the relief that had been his when he learned that they had responded positively to his letter. Together with an unexpected opportunity at Troas where God had worked abundantly it had made him recognise that even in the darkest hour God continually leads His people in triumph. God is not defeated by circumstances. They are but stepping stones leading to His further glory.

Fuente: Commentary Series on the Bible by Peter Pett

2Co 2:10 . A second motive for the . And to whomsoever (in order to hold before you yet another motive) you give pardon as to anything, to him I also give pardon . , accordingly, is the simple . Rckert wishes to supply a before in 2Co 2:9 , so that 2Co 2:9 and 2Co 2:10 together may give the sense: “ It was, indeed, my wish to find perfect obedience among you; but since you are willing to pardon him, I too am willing .” But here, too, this supplement is altogether groundless; nay, in this very case, where 2Co 2:9 is referred by to what goes before, the express marking of the mutual relation of the two clauses would have been logically necessary, and hence must have been used. Further, the meaning contained in Rckert’s explanation would express an indifference and accommodation so strangely at variance with the apostolic authority, that the apostle would only have been thereby lowered in the eyes of his reader.

, ] general assurance (and this general expression remains also in the reason assigned that follows), to which the present special case is subordinated. The reader knew to whom the and to what the were to be applie.

. . .] Reason assigned for what was just said. “ For this circumstance, that I also pardon him to whom you pardon anything, rests on reciprocity: what also I on my part have pardoned, if I have pardoned anything, I have pardoned with a regard to you ” i.e. in order that my forgiveness may be followed by yours . This definite meaning of (not the general: for your benefit , as Flatt, de Wette, Osiander, and many others have it) is, according to the context, demanded by ., , in virtue of the logical relation of the clause containing the reason to this assurance. Paul, however, has not again written the present , but , because he wishes to hold before his readers his own example , consequently his own precedent already set in the pardon in question. Between this , however, and the to be supplied after , there is no logical contradiction. For in the act of the sinner is considered as an offence to the church ; as such, the church is to forgive it, and then the apostle will also forgive it: but in it is conceived as a vexation to the apostle ; as such, Paul has forgiven it, and that , for the sake of the church , in order that it too may now give free course to the pardon which the offence produced in it needed. [144] To this thoughtful combination of the various references of the act, and to the placable spirit by which the representation is pervaded, the intervening clause corresponds, which is by no means intended to make the act of pardon problematical (de Wette), or to designate it only as eventual , turning on the supposition of the church granting forgiveness (Billroth), but contains a delicate reference back to 2Co 2:5 , in this sense, namely: if seeing that the sinner, according to 2Co 2:5 , has not properly grieved me, but you that which I designate as is really this ; for the having pardoned presupposes the pardoner to be the injured party, which Paul, however, 2Co 2:5 , denied himself to be.

Against all versions, Fathers and expositors, Rckert has taken passively [145] of the pardoning grace which Paul experienced through his conversion . The sense would thus be: “ for whatever I have got pardoned, if I have got anything pardoned, I have got it pardoned for your sakes (in order as apostle of the Gentiles to lead you to salvation).” See my third edition. This exposition is incorrect, partly because there is nothing in the text to suggest an allusion to the apostle’s conversion; partly because this pardoning grace was to him so firm and certain, and, in fact, the whole psychological basis of his working, that he could not, even in the most humble reminiscence of his pre-Christian conduct (comp. 1Co 15:9-10 ), have presented it as problematical by ; partly because with this problematical inserted clause the very (explained by Rckert: “on the countenance of Christ beaming with God’s grace”) would be at varianc.

] i.e. in conspectu Christi , comp. Pro 8:30 , Sir 32:4 , denotes the having pardoned, in so far as it has taken place , in its fullest purity and truth . It has taken place in presence of Christ , so that He was witness of it. Interpretations at variance with the words are: in Christ’s stead (Vulgate, Ambrosiaster, Luther, Calovius, Wetstein, and others): by Christ , as an oath (Emmerling), and others. Hofmann, who without reason maintains that according to our view it must have run ., attaches the words to what follows, so that they would precede the by way of emphasis, like . , 2Co 2:4 (see on Rom 11:31 ), and the meaning would be: Christ should not be obliged to be a spectator of how Satan deprives His church of one of its members. This interpretation could only be justified if we were in any way by the context prepared for the ., thus taken as a specially tragic feature of the devil’s guile. Besides, the thought that the devil injures the church under the eyes of Christ , would be nowhere else expressed.

Observe, further, how, according to this passage, the penitence of the sinner, just as much as the removal of the offence to the church, is the aim of church-discipline, and hence its initiation and cessation are to be measured accordingly; but the Roman Catholic doctrine of indulgence [146] is at variance with this.

[144] Not: to get rid of the painful relation in which they stood to that sinner, as Hofmann infers, from his incorrect interpretation of , ver. 5.

[145] This passive use would in itself be correct as to language. See Khner, ad Xen. Mem . i. 2. 10. The transitive use, however, is the more usual one, as at Gal 3:18 ; Act 27:24 .

[146] Still Bisping finds its principles clearly traced out in this passage.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

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 in the person of Christ;

Ver. 10. To whom ye forgive ] Or, gratify. Mercy is that we must mutually lend and borrow one of another. Let the rigid read Gal 6:1 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

10 .] Another assurance to encourage them in forgiving and reinstating the penitent; that they need not be afraid of lack of apostolic authority or confirmation of their act from above he would ratify their forgiveness by his sanction.

] ‘ Your forgiveness is mine :’ not said generally (as Meyer), but definitely, pointing at the one person here spoken of and no other.

, scil. . Then he substantiates this assurance, by further assuring them, that his forgiveness of any fault in this case, if it takes place, takes place on their account . Meyer’s (former: now (4th edn.) abandoned) and Rckert’s rendering of as passive , disturbs the whole sense of the passage, besides being inconsistent with the N.T. usage of the word, see reff.

] either ‘ in the presence of Christ ,’ as in ref. Prov. (compare Mat 21:42 ), so Theodoret, Erasm., Beza, Calv., Olsh., De W., or, and far better, in the person of Christ , acting as Christ , in the same way as he had commanded the punishment , 1Co 5:4 ; so Vulg., Estius (who argues the matter at some length), Wetst., al.

Fuente: Henry Alford’s Greek Testament

2Co 2:10 . . . .: but to whom ye forgive anything, I forgive also; for what I also have forgiven ( if I have forgiven anything ) for your sakes have I forgiven it in the face of Christ . This is not a general principle, but a statement of the Apostle’s feelings at the present juncture; if they are willing to forgive the offender, so is he. Whether he advocates punishment or forgiveness it is always , “for your sakes,” and it is , “in the sight of Christ”. (see on 2Co 1:11 ) is a “face,” and so . . is a stronger way of saying ( cf. chap. 2Co 4:2 , 2Co 8:21 , Gal 1:20 ); the Apostle claims that his acts of condemnation and forgiveness are done as “in the presence of Christ”. Both A.V. and R.V. render “in the person of Christ,” which would mean that St. Paul had acted as Christ’s delegate. But the usage of in 2 Cor. is against this interpretation.

Fuente: The Expositors Greek Testament by Robertson

I forgive also = also forgive.

for your sake. Literally on account of (Greek. dia. App-104. 2Co 2:2) you.

person = face, i.e. eight, or presence.

Christ. App-98.

Fuente: Companion Bible Notes, Appendices and Graphics

10.] Another assurance to encourage them in forgiving and reinstating the penitent;-that they need not be afraid of lack of apostolic authority or confirmation of their act from above-he would ratify their forgiveness by his sanction.

] Your forgiveness is mine: not said generally (as Meyer), but definitely, pointing at the one person here spoken of and no other.

, scil. . Then he substantiates this assurance, by further assuring them, that his forgiveness of any fault in this case, if it takes place, takes place on their account. Meyers (former: now (4th edn.) abandoned) and Rckerts rendering of as passive, disturbs the whole sense of the passage, besides being inconsistent with the N.T. usage of the word, see reff.

] either in the presence of Christ, as in ref. Prov. (compare Mat 21:42),-so Theodoret, Erasm., Beza, Calv., Olsh., De W.,-or, and far better, in the person of Christ, acting as Christ, in the same way as he had commanded the punishment , 1Co 5:4; so Vulg., Estius (who argues the matter at some length), Wetst., al.

Fuente: The Greek Testament

2Co 2:10. , any thing) He speaks very gently of the atrocious, but acknowledged sin.-, ye forgive) He has no doubt, but that they will do what he wrote at 2Co 2:7.- , I also) He modestly subscribes assent to the act of the Corinthians, and regards himself, as it were in the same category with them.- , if I forgave any thing) The matter is limited by if any thing, in order that Paul may show his willingness to follow up the forgiveness granted to the sinner by the Corinthians. From the present I forgive, the past immediately results, I have forgiven, while Paul is in the act of writing these things.- , for your sakes) namely, I forgave.- , in the presence [but Engl. Vers., person] of Christ) in the face of [before] Christ, 1Co 5:4.- , lest we should be defrauded [lest an advantage be gained over us.]) The loss of a single sinner is a common loss; therefore he said for your sakes.- , by Satan) to whom Paul delivered or was about to deliver the sinner; 1Co 5:5. Satan not only devised to destroy the flesh, but the soul: and he seeks an opportunity of doing a very great injury by means of sorrow.

Fuente: Gnomon of the New Testament

2Co 2:10

2Co 2:10

But to whom ye forgive anything, I forgive also:-When the church forgave, Paul forgave. That is, he approved what the church did acting under his directions. What he had forgiven he had forgiven for their good.

for what I also have forgiven, if I have forgiven anything, for your sakes have I forgiven it in the presence of Christ;-He did it as a servant of Christ and by his directions. What a church does by the direction of God, God does. When the church puts a man away from among them, in accordance with the law of God, God puts him away. When the church restores following the law of God, God does it. It is a serious matter to a soul to be put away by the church of God.

Fuente: Old and New Testaments Restoration Commentary

whom ye: 2Co 5:20, Mat 18:18, Joh 20:23, 1Co 5:4

person: or, sight

Reciprocal: Jer 31:34 – for they Mat 9:6 – that the Mat 16:19 – and whatsoever Mar 2:5 – he said Luk 5:20 – Man Act 5:31 – forgiveness 2Co 13:3 – Christ Eph 4:27 – General Eph 4:32 – kind Col 3:13 – even 2Th 3:6 – in the

Fuente: The Treasury of Scripture Knowledge

2Co 2:10. In 1Co 5:3-4 Paul shows that the act of discipline that he commanded to be done would be by his endorsement and participation, even though he really were not present. By the same token, the action of the church in forgiving the penitent man would be endorsed by him, though absent. In the person of Christ means to be acting by His authority. Being an inspired apostle of Christ, Paul could act as His representative in the matter. Not only did he have the authority to share in the act of forgiveness toward the penitent man, but he was personally so inclined.

Fuente: Combined Bible Commentary

2Co 2:10. But to whom ye forgive any thing, I forgive also:As your excommunication, in my absence, yet by my instructions, was mine, so will your restoration be,for what I also have forgiven, if I have forgiven any thing, for your sakes have I forgiven it in the person (Gr. the presence) of Christas though it were the act of Christ Himself, present in the midst of vou. No stronger claim to apostolic authority in the highest sense could be advanced.

Fuente: A Popular Commentary on the New Testament

But to whom ye forgive anything, I forgive also: for what I also have forgiven, if I have forgiven anything, for your sakes have I forgiven it in the presence of Christ;

Fuente: McGarvey and Pendleton Commentaries (New Testament)

2:10 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] in the {h} person of Christ;

(h) Truly, and from the heart.

Fuente: Geneva Bible Notes

Paul united in spirit with his readers. Indeed he had taken the initiative and forgiven the offending Corinthian before the other Corinthian Christians had. Paul deliberately understated the seriousness of the offense so no one would imagine that he considered himself virtuous for granting forgiveness readily. [Note: Harris, p. 329.] This is the strongest evidence that the offense was not incest.

Paul had forgiven the offender in the presence of Christ, namely, with the awareness that Jesus Christ was observing him. Jesus had taught that forgiveness of one another is a condition for receiving family forgiveness from the heavenly Father (Mat 6:12; Mat 6:14-15; Mat 18:23-35; cf. Col 3:13; Eph 4:32). The apostle had also forgiven to preserve the unity that he enjoyed with this church. Third, he had forgiven the offender to frustrate Satan’s desire to create discord in the church and between the church and Paul. The major emphases in these verses are on unity, moderation, and encouragement in the face of this problem.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)