2 Corinthians 2:5-11 But if any have caused grief, he has not grieved me, but in part: that I may not overcharge you all.… I. THE CHRISTIAN IDEA OF PUNISHMENT includes in it — 1. The reformation of the offender (ver. 6). The ancient system of law sacrificed the individual to the society, and feeble philanthropy would sacrifice society to the individual, whereas Christianity would save both. 2. The purification of society. Sin committed with impunity corrupts the body of men to which the sinner belongs; and this purification is effected partly by example, and partly by removal of the evil. The discipline by which this removal was effected was excommunication, and at that time apostolic excommunication represented to the world God's system of punishment. 3. The expression of righteous indignation. For there is a right feeling in human nature which we call resentment, although in the worst natures it becomes malice. It existed in Christ Himself. Mark what follows from this. Man is the image of God: so there is something in God which corresponds with that which we call resentment, stripped, of course, of all selfishness or fury. So we must not explain away those words of Scripture, "the wrath of God," "God is angry with the wicked every day," "the wrath of God is revealed from heaven." These sayings contain a deep and an awful truth. If the wrath of God be only a figure, His love must be but a figure too. II. THE CHRISTIAN IDEA OF ABSOLUTION. Forgiveness is one thing, absolution is another. Absolution is the authoritative declaration of forgiveness. When Christ said, "Son, be of good cheer; thy sins be forgiven thee," He did not forgive him; he was forgiven already, but He declared his forgiveness. Now the case before us is a distinct instance of ecclesiastical absolution. St. Paul says, "I forgive." This is absolution; man's declaration of God's forgiveness — man speaking in God's stead. 1. Consider the use of absolution. It was to save from remorse, and is here considered as a "comfort." 2. This absolution was representative — (1) Of the forgiveness of God. St. Paul forgave the sinner "in the person," that is in the stead "of Christ." Thus, as the punishment of man is representative of the punishment and wrath of God, so the absolution of man is representative of the forgiveness of God. (2) Of the Christian congregation: "for your sakes." Every member, therefore, of that congregation was forgiving the sinner; it was his right to do so, and it was in his name that St. Paul spoke; nay, because each member had forgiven, St. Paul forgave. Absolution therefore is not a priestly prerogative. It belongs to man, and to the minister because he stands as the representative of purified humanity. Who does not know how the unforgivingness of society in branding men and women as outcasts makes their case hopeless? Men bind his sins — her crimes — on earth, and they remain bound. Now every man has this power individually. For years the thought of his deceit, and the dread of his brother, had weighed on Jacob's heart, and when Esau forgave him, it was as if he "had seen the face of God." When we treat the guilty with tenderness, hope rises in them towards God; their hearts say, "They love us; will not God forgive and love us too?" (F. W. Robertson, M. A.) Parallel Verses KJV: But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all. |
    |