Second Corinthians 2:5–11 . . .

Forgiven, We Forgive

Who is Paul referring to in these seven verses?… What did he or she do?… Why is Paul so concerned that they forgive this person?… About which of Satan’s schemes is Paul concerned?… And, how does this passage apply to us today? These are just five questions that arise from this rich passage that offers valuable insights into the nature of forgiveness, the importance of church unity, and the dangers of unforgiveness.

Today, we’ll deal with the third of three very practical problems that arose in the church in Corinth, to which Paul is writing:

(1) How should stress be handled in one’s personal life (2 Cor. 1:1–11)… see commentary. We saw that Paul’s answer was the strengthening that the Spirit of God gives by which these pressures around and within us may be met.

(2) How to clear up a misunderstanding with someone (2 Cor. 1:12–2:4)… see commentary, which we read and discussed last week when we learned about Paul’s hungering for vindication and his assertive desire to correct and straighten out that matter.

(3) The third problem, which we’ll cover thoroughly in today’s study is: “When to end discipline in a congregation.”

Call for Forgiveness, Comfort, and Reaffirmation of Love — vv. 5–8

Paul, in vv. 5–8 NIV (shown at the bottom of this page), addresses a situation involving an offender in the Corinthian church and guides his audience on how to handle it. Although Paul gives no identifying descriptions, clearly this deals with some kind of judicial discipline going on within the Corinthian congregation. The point is that some form of discipline had been exercised; Paul now urges that, since the man had repented, it’s time for a change of attitude toward him.

This is a very helpful study on how the church ought to help someone responding to discipline. In (Matthew 18:15a) , the Lord Jesus was the one who instituted a form of discipline within the church. Following Jesus’ form of discipline is always the first step, which ought to keep a congregation at peace. Although seldom made known, this happens more often than you’d imagine: Step 1 — Someone goes to a person who he or she feels is out of line with what Scripture says, and describes the fault. Then, usually, as Jesus went on to say, what should happen, happens: “If they listen to you, you have won them over” (v. 15b). Note: We’re not to go to one another if we merely feel irritated that someone is doing something in a different way than we’d do it. Instead, we’re to deal in those areas only where the Word of God has already clearly documented wrongdoing.

If, however, there’s resistance and unwillingness to face what’s clearly wrongdoing, then — Step 2 — as Jesus said, we’re to take one or two others so that there may be witnesses to the discussion, with the hope that the concerned individual will be helped… Ideally, the objective of discipline isn’t punishment but recovery and restoration.

And, if that approach is refused, then — Step 3 — requires us to tell it to the church, hoping that congregants who know the individual will encourage him or her to reconsider, face the troubling situation, and admit it, so that peace can be restored. Now evidently, that’s the level this church had reached. The Corinthian church body’s problem, whatever its nature, involves a man who’d resisted correction until it had to be told to the church body. Paul refers to that when he says, “The punishment inflicted on him by the majority is sufficient” (v. 6). It seems clear that the church has acted in this regard, and it had been successful in carrying out this act of discipline.

In this Corinthian case, the majority of the congregation had been involved in trying to reach this individual. But the point is, it had already happened and worked; this man had repented; he’d admitted his wrongdoing(s) and likely wanted to do right — repentance. It’s coming to a conclusion about yourself that what you’ve done is wrong and possibly hurtful; the man had reached that place (v. 7). Paul urges everyone to comfort him so he wouldn’ be “overwhelmed by excessive sorrow.”

Note: The sign that you genuinely see the wrong that you did is your realizing the hurt that you caused. You then sense of sorrow and remorse knowing that you’ve become the instrument by which many have had their faith damaged or feelings hurt. Therefore, the mark of true repentance is sorrow.

Genuine repentance occurs when you don’t feel that anyone needs to forgive you, and that what you’ve done was hurtful. In essence, forgiveness is something that’s always freely extended to someone who doesn’t feel that he or she deserves it. So the mark of repentance is grief and sorrow over what’s been done. This man had come to that point; therefore, it was time to end the discipline he was given. Of course, the purpose of the whole process of discipline at any stage is to bring somebody to recovery. The minute he or she achieves that, it’s time to end all the imposed sanctions and degrees of pressure, and to begin to extend forgiveness and a restoring love. That’s what Paul pleads for in v. 8: “I urge you, therefore, to reaffirm your love for him.” Any form of correction is never to proceed from anger alone, but from love, with reaffirmed love.

Forgiven, We Forgive then We Restore — vv. 9–11

Because the repentant man had reached this place, Paul goes on to give us a statement of what restoration involves. There are two things of significance in these three verses to help you understand how you bring people to restoration: One, as Paul clearly indicates, begins with a faithful confrontation. He says, “Another reason I wrote you was to see if you would . . . be obedient in everything.” It wasn’t to obey Paul but the Lord. And, it wasn’t the apostle giving orders, but his calling attention to what the Lord had said. Their obedience, therefore, wasn’t to Paul but to the Lord. No man has the right to give orders in the church; he can, however, call attention as a brother to the orders the Lord has already given. The Corinthians had obeyed; they’d done what Matthew 18 required by telling it to the church, which is always painful and difficult to do. Two, brought out in v. 11, is the need to keep Satan from gaining an advantage over us, for Paul says, “For we are not unaware of his schemes.” It’s Satan who keeps bringing back to your mind the hurts of the past.

Remember: We’re to act through God’s strength, his life in us, which makes it possible for a Christian to forgive while a non-Christian is unable to do so. Why? Because first, the Christian recognizes that he or she is in the same boat; second, he or she has the strength of the Lord by which to extend forgiveness. Next we remind ourselves by this important act that, in us, we have his strength and his life. Therefore, we can and should forgive! So why not forgive someone right now…

† Summary of 2 Corinthians 2:5–11

This passage addresses a situation involving an offender in the Corinthian church and Paul’s guidance on how to handle his offence.

The Offender and Forgiveness  Paul brings to light a person who has caused grief, not just to Paul, but to some extent the whole church4. He advises that the majority’s punishment inflicted on this person is sufficient.

Call for Restoration  Paul urges the Corinthians to forgive and comfort the offender, warning that excessive sorrow might overwhelm him. He encourages them to reaffirm their love for this individual.

Paul’s Perspective  Emphasizing that he does this for their sake in the presence of Christ, Paul states that he forgives anyone they forgive. He stresses the importance of forgiveness to prevent Satan from outwitting them while revealing the enemy’s schemes.

Theological Implications  This passage demonstrates Paul’s pastoral approach to church discipline and restoration. It highlights the balance between addressing sin and extending grace, emphasizing the ultimate goal of reconciliation within the body of Christ.

The identity of the offender and the nature of the offense aren’t explicitly stated, which has led to various interpretations among commentators. However, the passage clearly illustrates Paul’s concern for both justice and mercy in dealing with conflicts within the church.

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New International Version (NIV)
[You can view it in a different version by clicking here; you can also listen to this chapter.]

Forgiveness for the Offender

⁵If anyone has caused grief, he has not so much grieved me as he has grieved all of you to some extent—not to put it too severely. ⁶The punishment inflicted on him by the majority is sufficient. ⁷Now instead, you ought to forgive and comfort him, so that he will not be overwhelmed by excessive sorrow. ⁸I urge you, therefore, to reaffirm your love for him. ⁹Another reason I wrote you was to see if you would stand the test and be obedient in everything. ¹⁰Anyone you forgive, I also forgive. And what I have forgiven—if there was anything to forgive—I have forgiven in the sight of Christ for your sake, ¹¹in order that Satan might not outwit us. For we are not unaware of his schemes.