In vv. 9-11, the same subject is continued, but with a slightly different aspect exposed. Paul had obviously taken the initiative in this matter, though the bulk of the Church, at his prompting, had acted in a right spirit. Their conduct was in harmony with his motive in writing to them,[17] which had really been to make proof of their obedience in all points. But he has already disclaimed either the right or the wish to lord it over them in their liberty as believers; and here, again, he represents himself rather as following them in their treatment of the offender, than as pointing out the way. "Now to whom ye forgive anything, I also forgive"--so great is my confidence in you: "for what I also have forgiven, if I have forgiven anything, for your sakes have I forgiven it in the presence of Christ." When he says "if I _have_ forgiven anything," he does not mean that his forgiveness is dubious, or in suspense; what he does is to deprecate the thought that his forgiveness is the main thing, or that he had been the person principally offended. When he says "_for your sakes_ have I forgiven it," the words are explained by what follows: to have refused his forgiveness in the circumstances would have been to perpetuate a state of matters which could only have injured the Church. When he adds that his forgiveness is bestowed "in the presence of Christ," he gives the assurance that it is no complaisance or formality, but a real acceptance of the offender to peace and friendship again.[18] And we should not overlook the fact that in this association of Christ, of the Corinthians, and of himself, in the work of forgiveness and restoration, Paul is really encompassing a desponding soul with all the grace of earth and heaven. Surely he will not let his grief become despair, when all around him and above him there is a present and convincing witness that, though God is intolerant of sin, He is the refuge of the penitent.