2 Corinthians 2:1-11 - Homiletics

The uniting force of Christian love.

"But I determined this with myself," etc. The subject which these words suggest is the uniting force of Christian love. We see it here uniting all its subjects in a common sympathy, a common punishment, and a common forgiveness. Here is Christian love—

I. UNITING ALL ITS SUBJECTS IN A COMMON SYMPATHY . "But I determined this with myself, that I would not come again to you in heaviness. For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me?" The language of Paul in the first four verses implies that the "heaviness" of one would be the heaviness of all, the sorrow of one the sorrow of all, the grief of one the grief of all, the joy of one the joy of all. And this is what Christian love does in all its subjects, wherever it exists. To whatever Church they belong, it gathers them together in one, it binds them together as attraction binds the material universe into one magnificent and harmonious system. What one feels all feel, all affections are drawn to a common centre, all hearts point to a common home. The pulsations of all throb in harmony and make music in the ear of God.

II. UNITING ALL ITS SUBJECTS IN A COMMON PUNISHMENT . "But if any have caused grief, he hath not grieved me, but in part; that I may not overcharge you all. Sufficient to such a man is this punishment, which was inflicted of many." In the whole passage from 2 Corinthians 2:5-10 Paul's reference is to that incestuous person of whom he wrote in his First Epistle (see 1 Corinthians 5:1-5 ), and whose excommunication or "punishment" he secured. The retribution which that man received was not the work of any one of them, but all joined in it. They all sympathetically concurred in it, and thus it was inflicted on many. They all loathed the same wrong and all endured the same punishment. True punishment for wrong is the work of love, not vengeance . Therefore punishment is not for destruction, but for restoration. The punishment that destroys the criminal is Satanic, not saintly; devilish, not Divine. Restoration is the work of love, the work of God. This is here distinctly stated. "So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow." It would seem from the language of the apostle that the punishment they had inflicted on this guilty person had produced a deep penitential sorrow—lest he "should be swallowed up with overmuch sorrow." His punishment had answered its purpose, therefore restore him and "confirm your love toward him."

III. UNITING ALL ITS SUBJECTS IN A COMMON FORGIVENESS . "To whom ye forgive anything, I forgive also," As if Paul had said, "You and I are so united in loving sympathy that those whom you forgive I forgive." Observe here three things.

1 . That forgiveness is the prerogative of Christian love . There is no love that has the true spirit of forgiveness but Christian. It is the highest form of love; higher than gratitude, esteem, adoration. It is the " new commandment."

2 . That in the exercise of forgiveness there is a consciousness of Christ. "For your sakes forgive I it in the person of Christ." He who has Christly love in him has the very consciousness of Christ, feels as he feels, "one in the presence of Christ." How often does Christ urge his genuine disciples to proclaim forgiveness where there is genuine repentance! "Whatsoever is loosed on earth shall be loosed in heaven."

3 . That the forgiving spirit thwarts the purposes of the devil . "Lest Satan should get an advantage of us; for we are not ignorant of his devices." Forgiveness is not, then, the prerogative of priests, but the prerogative of Christian love. A truly Christly man represents Christ—stands, so to say, in his stead; and "Christ hath power on earth to forgive sins."