Who is the father of your spirit?

2 Corinthians 2:10–11 (NKJV)

10 Now whom you forgive anything, I also forgive. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, 11 lest Satan should take advantage of us; for we are not ignorant of his devices.

Compare manuscripts:

First offering:

“Now whoever you forgive in anything, I also forgive. But whether I have forgiven anyone of anything, I have forgiven such for your sake in the presence of Christ, . . .” (mast)

Now, we come to a case where I believe both traditions are to be combined to preserve the whole text intended (2Cor.4:13). When two traditions battle over superiority in pride of preferential tradition, the obvious is often overlooked because one side “feels” it has to be loyal to one and oppose the other (Lk.16:13). But when we understand that God is impartial and has committed this trust to all the churches on the foundation of His superiority (1Tim.6:20-21), we see the obvious when looking at both traditions of the one circulation in examining them all (2Pet.1:1-4, 19-21; 3:15-18).

Between the two traditions in this one verse, there are multiple variations, and in part, I believe it is due to “additions” made to reason out a disorder in the words. The first variation is with the word [kago] (I also), which is the combination of the words [kai] and [ego] (and I). Now the NU records [kago] while the TR records [kai] and [ego]. So there is no fundamental difference in understanding, but only in the [graphe], the written form. But then, as we progress to examine both records of each tradition, we find disorder in the position of the remaining words.

2Cor.2:10 (SBL)

ᾧ δέ τι χαρίζεσθε, κἀγώ· καὶ γὰρ ἐγὼ [ὃ κεχάρισμαι, εἴ τι] κεχάρισμαι, διʼ ὑμᾶς ἐν προσώπῳ Χριστοῦ,

“Whoever, now in anything, you forgive, I also. But since this I have forgiven, whatever I have forgiven, whosoever is for your sake in the presence of Christ.” (mast)

2Cor.2:10 (S-TR-1550)

ω δε τι χαριζεσθε και εγω και γαρ εγω [ει τι κεχαρισμαι] ω κεχαρισμαι δι υμας εν προσωπω χριστου

“Now whoever you forgive in anything, I also forgive. But whether I have forgiven anyone of anything, I have forgiven such for your sake in the presence of Christ, . . .” (mast)

Because of the differences, it is difficult to tell between the two what is not only the proper graphe but the order of the graphe (2Tim.3:16-17). Now I confess that I am presuppositionally partial to the TR (Textus Receptus), especially when it comes to the order of the graphe because of its traditional style of the preservation of that order. However, in this one case, on both sides of the traditions, there are “apparent” additions and/or subtractions in just this one verse (2Cor.2:10). So, it is hard to properly observe the order to discern the addition or subtraction. Therefore, the controversy over this variant had to happen very early in circulation. And frankly, I find it obvious as to why when we hear what the text is saying. It has to do with Paul’s apostolic authority. How are we to understand Paul’s authority to forgive in this case, which comes as a result of Paul’s first counsel to the local authority of the Corinthian membership to shun an unrepentant “believer” who was naming the name of Christ but openly continuing in a sin that leads to death?

Paul is making this “gracious word” an apostolic example for all of the churches to follow because when he is absent in the flesh, the only spiritual authority outside of the local authority is the counsel of the Word of God. So, he is writing this in a way that makes his word an oracle of God. The Spirit of God is with his “charismatic word” [kecharismai]. That is the word translated as “forgiven” here. Therefore, Paul’s “gracious word,” in this example, is to continue with the local churches with this scenario as the precedent of forgiveness. They don’t have to look to another authority to counsel this sinner back to the gracious Word. They need no other authority than the local authority of this church. They don’t need archbishops or any additional outside authority to restore this sinner. Paul gives full authority to this local church. See this in the full context of 2Cor.1:23-24. However, for Scripture’s sake, and since he was involved with the discipline of the sinning brother, named as a member of their spiritual body, Paul counsels them to restore him back into the Word of grace (forgiveness) among the fellowship of their thanksgiving of it.

Now, what I did was include both Greek words between the two manuscript traditions, but in the order that TR presents the words. And doesn’t it make more sense than disordered gibberish?

[kai gar ego ei [ho] ti kecharismai ho kecharismai]

και γαρ εγω ει ὃ τι κεχαρισμαι ω κεχαρισμαι

(But whether I have forgiven anyone of anything, I have forgiven such)

Now Paul is delivering this authority “to forgive” to the local church in the same way Christ delivered it to the Apostles (Jn.20:21-23). But the significance here is how this relates to the Roman Catholic apostasy, whereby the authority in Rome exalted itself over this apostolic example (2Thess.2:3-4), which Paul authorized the Corinthian church to retain and forgive sins according to “all things” given to the church (Rom.8:14; Eph.1:3,7, 13-14; Jn.10:34-38), under the presupposition that the church is Holy Spirit led and the Word of Christ is present in the assembly of those naming the name of Christ (Jn.20:22; 1Jn.2:19-21, 24-27; 2Cor.2:9 in conjunction with 2Cor.2:10). Therefore this also creates a problem for those born under the Roman apostasy who believe that Peter was the successor of the keys to the kingdom and that Rome was the headquarters of a succeeding apostolic authority (Rev.1:17-18; 3:20; 2Cor.6:11-7:1). If that was true why does Paul give this authority to the local church in Corinth very plainly here? Also, notice what Paul is saying; he did not say, “Whom I forgive, you also must forgive.” He said, “Whom you forgive, I have forgiven.” This hands over a clear trust that the Corinthians were ready to be called a local spiritual authority with its own autonomy to discern good and evil through the Word of God and the Holy Spirit (Heb.5:12-17; Rom.12:1-2).

So this is very similar to what Peter is affirming in the church [or churches] of Galatia when he qualifies their obedience to the truth as the true quality and standard of love established by Paul’s ministry in the will of the Father’s standard of love (1Pet.1:1, 22-25; Gal.4:12-20; 1Tim.1:5-7; Col.1:9-14). Therefore, an assembly around Christ’s name is not a true church unless it possesses the power and ability to discern good and evil through the Word of God that is visibly identified by the signs of Christ’s ministry and hospitality (Heb.5:12-14; 1Cor.11:23-26). Therefore, there is a standard truth that qualifies the love by which the hosts court the quests of Christ’s table of grace to feed the world with the spiritual food that gives life to those alienated from the heavenly temple of God (Jn.14:2-3; Col.1:19-23; Eph.2:11-13; Mk.12:34; Eph.4:17-24; Rom.16:23; Eph.6:12).

John 8:43–47 (NKJV)

43 Why do you not understand My speech? Because you are not able to listen to My word. 44 You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it. 45 But because I tell the truth, you do not believe Me. 46 Which of you convicts Me of sin? And if I tell the truth, why do you not believe Me? 47 He who is of God hears God’s words; therefore you do not hear, because you are not of God.”

And this table of “Christ’s grace” is to make the Father known to those bankrupt of the Spirit of the Father (Matt.5:3; 10:16, 20; Jn.15:26), who is the Father of lights and the spirits of those made perfect in His sight through the justification provided by Christ’s substitution (Heb.12:1-2; James 1:16-18 with emphasis on verse 17; Heb.12:3-11 with emphasis on verse 9; Heb.12:18-24 with emphasis on verse 23; Lk.10:20-24 with emphasis on verse 22). Therefore, through the signs of Christ’s abiding grace, the Father’s promise is given to those who recognize this radical and utter bankruptcy of God’s image in the human soul so that God will raise up children through Christ’s bread, which has descended from heaven’s witness (Matt.3:9; 4:1-4; 1Cor.11:26; 15:36; Rom.6:1-7; Jn.1:12-13; 10:33-38; James 1:16-18; Jn.3:6-11).