Commentary on 2 Corinthians (Super II Epistolam ad Corinthios Lectura)

Aquinas began above with his general excuse concerning the delay in going to the Corinthians; here he intimates the cause of so great a delay, and how he spared them. And concerning this he does two things. First he intimates one cause of the delay to have been lest by his arrival he should bring them sorrow; second he shows another cause to have been lest the fruit which he hoped for among others, and had begun to produce, should be hindered, there when I had come, etc. Concerning the first he does two things. First he shows the cause of the delay to be in general, lest he should bring sorrow; second he speaks specially of a certain one who had grieved him, there but if any one has grieved me. Concerning the first he does three things. First he assigns the reason why he put off coming; second he assigns the cause of what was said, for if I have grieved, etc.; third he makes clear what he has said, there for out of much tribulation. He says therefore: I said that I did not come to you, sparing you, in this namely, that I did not wish you to be made sorrowful, therefore I determined, that is, I firmly resolved, this very thing with myself, which I proposed, when I sent the other epistle, Ecclus. 37:20: before all things a true word, etc. Lest again, that is, another time, in sorrow I should come to you, that is, that I should make you sorrowful. And the reason why he did not wish to make them sorrowful is that same reason by which the Lord did not wish his disciples to fast, namely to this end, that they might be moved to Christ by love and not by fear, and be joined to him. For the Lord wished them to be strengthened and nourished in faith, in all sweetness and desire of heart, and thus, being strengthened by love, they would not easily be torn away on account of tribulations, because many waters could not quench charity, Cant. 8:7. Likewise the Apostle does not wish to make them sorrowful for this reason. The reason for this saying, namely that he does not wish to make them sorrowful, he assigns when he says for if I grieve, etc. And concerning this he does two things. First he assigns the cause why he did not wish to make them sorrowful; second he makes clear why he signifies this to them, there and this very thing I wrote. He says therefore: the reason why I did not wish to come in sorrow is that your sorrow redounds into my sorrow, and I rejoice at your consolation, and you alone console me, when I am among you; hence, if I should come and make you sorrowful, I would be made sorrowful from your sorrow, and thus there would be no one to give me joy among you, who are made sorrowful by me, because one who is made sorrowful does not easily console another. Prov. 10:1: a wise son, etc. Prov. 29:3: a man who loves wisdom, etc. Or otherwise: there is a twofold sorrow. One according to the world; the other according to God, which works repentance unto salvation. The Apostle is not speaking of the first, but of the second. And he says: from this very thing I will be consoled, if I make you sorrowful, that is, if by rebuking I lead you back to repentance; but if I should come and see you not repenting of your sins, then I would have no consolation, because no one is made sorrowful and repents on account of me, that is, my correction and rebuke. But the reason why I write this to you is that you may so dispose yourselves that, when I come, I may not have sorrow over the fact that I have seen you uncorrected, added to the sorrow which I had when I heard that you had sinned. And concerning this he does two things. First he sets down the admonition; second he shows the hope of the fulfillment of the admonition, there trusting in all of you, etc. The admonition is this: therefore I wrote this to you, namely that I am made sorrowful over the sin committed by you, II Peter 2:8: with iniquitous works they tormented the just soul, etc., so that you may prepare and dispose yourselves by correcting, so that when I come to you, I may not have sorrow over the sins, concerning which, namely you, I ought to have rejoiced, that is, I ought to have been glad and to have congratulated, namely over your presence. Luke 15:10: there is joy to the angels of God, etc. But what hope he has concerning the fulfillment of his admonition, he adds, saying trusting concerning all of you, etc.; as if he were to say: I have this confidence concerning you, that you so dispose yourselves, that when I come, all of you may give me matter for joy. And this you ought to do gladly, because my joy, etc., that is, redounds to your joy, or is for the sake of your joy, which you have from the recovery of grace. I Tim. 2: which is my joy, etc. Rom. 12:15: to rejoice with those who rejoice, etc. But because someone might doubt about this, that he says lest, when I come, I should have sorrow upon sorrow, and might ask what sorrow he had concerning them, therefore he consequently explains this, saying for out of much tribulation, etc. And concerning this he does two things. First he makes clear the sorrow already had for some time; second he answers a certain tacit question, there not that you should be made sorrowful, etc. He says therefore first: because I would have sorrow, if I did not find you corrected, added to the sorrow which I had when you sinned, and I had to make you sorrowful by rebuking harshly. For out of much tribulation and anguish of heart I wrote the first epistle, through many tears, which I shed for you already dead through sin. Jer. 9:1: who will give to my head waters, etc. Ecclus. 22:3: it is a confusion to a father concerning an undisciplined son. Isa. 57:1: the just man perishes, and there is no one who considers, etc. But it must be known that he sets down two things for the aggravation of sorrow, namely tribulation and anguish, because the one added to the other aggravates the sorrow. For sometimes one is troubled, but without anguish, namely when by some adversity one is pricked as if by a very sharp thorn, and yet sees ways of escape open to him; but if none should be open, anguish is joined to the tribulation. He says therefore out of much tribulation, by which I was pricked in fact and over your evil, and anguish of heart, because I did not see whence a remedy could easily be applied, I wrote, etc. Ps. 118:143: tribulation and anguish have found me. But because they might say: O Apostle, do you even write these things to us that we may be made sorrowful, and therefore he removes this, saying not that you should be made sorrowful, namely I write those things to you, but that you may know what charity I have toward you. For there are two signs of love, namely that one rejoices at the good of another, and is made sorrowful at his evil, and I have these toward you. Below 5:14: the charity of Christ urges us. More abundantly, than you would believe, or more abundantly than toward others.

After the Apostle has suggested the reason for the delay — namely, that he might not bring sorrow — and has treated of his own sorrow, here he consequently treats of the one causing sorrow. And concerning this he does three things. For first he aggravates the fault of the one causing sorrow; second, the punishment inflicted on him for his fault, there sufficit illi, etc.; third, he exhorts them to have mercy toward the one causing sorrow, there ita ut e contrario, et cetera.

He says therefore first: I wrote to you through many tears, which I shed on account of the sorrow conceived and on account of the punishment to be inflicted on the sinner, but if anyone has caused me sorrow — namely that enormous fornicator, of whom it is said I Cor. 5:1: fornication is altogether heard of among you, et cetera. This one, I say, even if he caused sorrow, did not sadden me, but in part, that is, he did not sadden me alone, but you and us. Not all, but in part. And I say this, not that I may burden you all, that is, that I may not impose this burden on all of you, speaking mockingly, as if he were to say: you are not so good, and do not love me so much, that you should all grieve on account of my sorrow and the sin of the brother. Or: that I not burden all of you — not only those who did not grieve over the sin. Or it should be said otherwise, and better: he did not sadden me, but in part, et cetera.

For it must be known that someone is sometimes saddened totally, and sometimes not totally. One is indeed saddened totally, when because of sorrow he is absorbed by grief; and this is the sorrow which works death, as is said below, chapter 7:10, which indeed, according to the Philosopher, does not fall upon the wise man. But one is not saddened totally when, although he is saddened by some evil which he suffers or sees happening, nevertheless he rejoices from other good causes, and this sorrow is according to God and falls upon the wise man. Therefore, because the Apostle says he was saddened, lest he be believed to have been totally absorbed by sorrow, which is not of the wise man, he says he was saddened in part, as though not totally. And according to this it is read thus: the fornicator, namely, saddened me on account of his sin, but he did not sadden me totally, because although on his account, because of the sin, I had sorrow, yet in you, on account of the many good things you do, and in him, on account of the penance he has done, I have joy. And I say in part, that I not burden all of you, that is, that I not impose on you this burden, namely, that you have saddened me.

But lest these, on account of the Apostle's sorrow, should still wish to punish him more, he shows them that the punishment was sufficient, saying: sufficient for such a one is — namely, for him who saddened me by sinning so gravely — the rebuke which is made by many, that is, so manifest and public a correction, which was such that he was separated from all communion, that is, excommunicated from the Church and handed over to Satan, as is found in I Cor. 5:5. This punishment, therefore, is sufficient on account of the causes stated. Or it can be called sufficient, not as regards the judgment of God, but as much as was expedient for the time and the person. For it is better thus to preserve the spirit of gentleness in correcting, so that through penance the fruit of correction may follow, than if he be corrected too harshly, and the sinner despair and be plunged into greater sins. And therefore it is said, Ecclesiasticus 21:5: rebuke and injuries will annul substance.

Therefore, because the punishment was sufficient and he did penance, he consequently leads them to show mercy, saying ita ut e contrario magis, etc., where he does three things. First he commands that they spare him, namely the sinner; second he assigns the reason for this, there ne forte, et cetera. Third he leads them to observance of this admonition, there propter quod, et cetera.

He says therefore first: I say that the punishment is sufficient for him, and to such an extent that I wish that, on the contrary, you rather forgive, that is, remit. Luke 6:37: forgive, and it shall be forgiven you. Eph. 4:32: forgiving one another, just as God also in Christ has forgiven you. And not only should you forgive, but, what is more, comfort him. And this by setting before oneself examples of sinners who were restored to the state of grace, as is said of David, Peter, Paul, and Magdalene, and by the words of God: Ez. 18:32: I do not desire the death of the sinner, et cetera. I Thess., last chapter: rebuke the restless, comfort the fainthearted, et cetera.

He adds, moreover, the reason for this admonition: lest perhaps such a one be absorbed by too abundant sorrow. For someone, on account of sin and the punishment of sin, is sometimes so sunk in sorrow that he is absorbed, since he has no comforter; and this is an evil, because from this there does not follow the fruit of penance which is hoped for, namely correction, but rather, despairing, he gives himself over to all sins, as Cain, when he said: greater is the iniquity, etc., Gen. 4:13; and Eph. 4:19: who, despairing, have given themselves over, et cetera. And on account of this it is said, II Kings 2:26, that despair is a dangerous thing. And therefore David said in Ps. 68:16: nor let the deep swallow me up, et cetera. And therefore, lest this happen, he says comfort him, namely so that he may cease from sin. Isaiah 27:9: this is all the fruit, that sin be taken away.

Furthermore the Apostle, not only by reason but from other causes, leads them to this when he says propter quod obsecro, et cetera. And he leads them in three ways. First by entreaties, saying propter quod, namely lest he be absorbed, I beseech, I who am able to command. Philemon v. 8: having much confidence in Christ Jesus to command you, et cetera. Evil prelates do the contrary. Ez. 34:4: with austerity you commanded them, et cetera. That you confirm your charity toward him. This is done if you show your charity toward him, and do not abhor him on account of his sins, nor despise him, but by your consolation cause him to hate his sin, and to love justice. Luke 22:32: and you, once converted, confirm your brothers, et cetera.

Second, he leads them by precept, saying for I wrote this for this reason, namely that I might know the proof of you, whether you are obedient in all things. And he says in all things, namely whether in those things which please you, or in those which displease you. For first he had commanded them to excommunicate him, and thus they carried out the Apostle's command; but now, second, he commands them to spare him. And therefore he says whether you are obedient in all things.

Third, from the commemoration of a benefit, when he says but to whom you have forgiven anything, etc., as if he were to say: you ought to do this, because I also have done it. For thus you forgave someone and asked me that I should forgive, and I forgave. And this is what he says: but to whom you have forgiven anything, I also, namely, have forgiven. And this is evident. For I also, what I have forgiven, etc.; where four things are touched upon as necessary for a forgiveness or remission of this kind.

The first is discretion, namely that it not be remitted indiscriminately and rashly. And therefore he says if anything, namely in due measure. Prov. 4:25: let your eyelids go before, et cetera. The second is the end, because it ought not to be done on account of love or hatred, but on account of some benefit to the Church or to some persons. And therefore he says for your sake. The third is authority, because it ought not to be done by one's own authority, but by that of Christ, who remits sins by authority; but others, to whom it has been entrusted, do so by ministry, and as members of Christ. And therefore he says in the person of Christ, namely not by my own authority. And yet whatever is remitted, Christ remits. John 20:23: whose sins you shall forgive, et cetera. The fourth is necessity; hence he says that we may not be circumvented by Satan. For the devil has deceived many, some indeed by dragging them to the perpetration of sins, but others to excessive rigidity against sinners, so that if he cannot have them through the perpetration of crimes, he may at least destroy those whom he already has through the austerity of prelates, who, not correcting them mercifully, lead them into despair, and thus he destroys these, and the devil's snare encloses those. Eccles. 7:17: do not be excessively just, et cetera. I Peter 5:8: your adversary the devil, et cetera. And this will happen to us, if we do not forgive sinners. And therefore, that we may not be circumvented by Satan, I have forgiven, if I have forgiven anything. For we are not ignorant of his thoughts, namely those of Satan. This is true in general, but in particular no one can know his thoughts, except God alone. Job 41:4: who has uncovered the face of his garment? et cetera.

Having set down the first cause of his delay — namely, that he might not come to them in sadness — he here sets down the second cause, which arises from the fruit he was producing in a certain place. And concerning this he does two things. First he sets down the progress of his journey; second, the effect of that progress, at the place Now thanks be to God, etc. Concerning the first he does two things. First he shows the impediment to bearing fruit which he had at Troas; second he adds his journey into Macedonia, at the place but taking leave, etc.

He says, therefore, when I had come to Troas for the Gospel, that is, to preach Christ — John 15:16: I have appointed you that you should go, etc. — and a door was opened to me, that is, the minds of men were prepared and disposed to receive the words of preaching and Christ. 1 Cor 16:9: a door is opened to me, etc. Apoc 3:20: behold, I stand at the door, etc. But not in just any way — rather, in the Lord, because this very preparation of the human mind is from divine power. For although the readiness by which minds are prepared is the cause of conversion, yet the cause of this very readiness and preparation is God. Lam, last chapter: convert us, O Lord, to you, and we shall be converted.

When, I say, a door was thus opened to me in the Lord, I had no rest for my spirit, that is, I could not do what my spirit willed, that is, dictated. For the spirit is then said to have rest when it accomplishes what it wills, just as the flesh is then said to rest when it has what it desires. Lk 12:19: my soul, you have many good things, etc. The Apostle does not say: I had no rest for my flesh or body, but for my spirit, that is, for my spiritual will, which is that I should establish Christ firmly in the hearts of men. And I was hindered, because I saw hearts prepared and disposed, and I could not preach.

But as to why he had no rest for his spirit, he adds, because I did not find Titus my brother, that is, on account of the absence of Titus, and this for a twofold cause. One cause is that, although the Apostle knew all languages — so that he could say: I thank my God that I speak the language of all of you — yet he was more fluent and skilled in the Hebrew language than in the Greek, whereas Titus was more skilled in Greek. And therefore he wanted to have him present, so that he might preach at Troas. And because he was absent — for the Corinthians had detained him — he says, I had no rest for my spirit.

But since the gifts of God are not imperfect, and the gift of tongues was specially conferred on the apostles for preaching throughout the whole world — Ps 18:5: their sound has gone forth into all the earth, etc. — the other cause is better, which is that many things pressed upon the Apostle to be done at Troas. For on the one hand it pressed upon him to preach to those who were prepared to receive Christ through faith; on the other hand it pressed upon him to resist the adversaries who were hindering; and therefore, because he alone could not do these things, he was distressed at the absence of Titus, who would have pressed on with the preaching and conversion of the good, while the Apostle resisted the adversaries. And he writes this to them specifically also, to intimate that not only the first cause of his delay was from them, but the second as well. For they themselves, on account of their hardness and dissension, had detained Titus for so long a time; and therefore he says, because I did not find Titus a brother — either in Christ, or as a fellow-helper. Prov 18:19: a brother who is helped by a brother, etc.

And because I did not find Titus at Troas, I did not remain there, but, taking leave of them who had been converted and among whom the door had been opened, I set out for Macedonia, where I believed I would find him. The reason for his being in Macedonia is read in Acts 16:9, where it is said that a man of Macedonia, etc.

Next, when he says now thanks be to God, etc., he sets down the profit of his progress, and concerning this he does two things. For first he describes the order of his progress; second he excludes the pseudo-apostles from this progress, at the place for this who is so sufficient, etc. Concerning the first he does two things. First he intimates the profit he was making; second he explains a certain thing he had said, at the place a good odor of Christ, etc.

Concerning the first it should be known that the Apostle attributes the profit and fruit which he was making not to himself, nor to his own virtue, but to God. 1 Cor 15:10: I labored more abundantly than all, not I, but grace, etc. And therefore he says now thanks be to God, that is, I give. 1 Thess 5:18: in all things give thanks. Eph 5:20: giving thanks, etc. Who always makes us triumph in Christ Jesus, that is, makes us triumph in the preaching of Christ against the adversaries.

Here it should be known that preachers of the truth must do two things, namely exhort in sacred doctrine and overcome the one who contradicts. And this in two ways: heretics by disputation, but persecutors by patience. Hence the Apostle touches on these in order here, and therefore he says who triumphs us, as regards those who contradict. Rom 8:37: in all these things we overcome. And 1 Mac 3:19: the victory of war is not in the strength of an army, but from heaven, etc.

And he manifests the odor of his knowledge through us in every place, as regards the exhortation of sacred doctrine. But the Gloss explains the odor of his knowledge as, that is, his Son; but it is better that this be said with reference to the difference between the knowledge of God which the other sciences produce and that which faith produces. For the knowledge of God which is had through the other sciences illuminates the intellect only, showing that God is the first cause, that he is one and wise, etc. But the knowledge of God which is had through faith both illuminates the intellect and delights the affection, because it says not only that God is the first cause, but that he is our savior, that he is redeemer, and that he loves us, that he became incarnate for us — all of which things inflame the affection. And therefore it must be said that the odor of his knowledge, that is, the knowledge of his sweetness, he manifests to the believer through us in every place, because this odor is diffused far and wide. Ecclus 24:23: I as the vine have brought forth fruit, etc. Gen 27:27: behold the odor of the son, etc.

But because some might say: what is the odor of God in every place? For there are many places in which our preaching is not received. Therefore the Apostle explains, saying: I do not care, because whether they receive the preaching or not, nevertheless the knowledge of God is manifested everywhere through us, because we are the good odor of Christ to God, that is, to the honor of God. And he speaks after the likeness of the law, where it is said that the sacrifice is made into a most sweet odor of sweetness to God; as if he were to say: we are the holocaust which is offered to God as an odor of sweetness. And both in those who are being saved, namely so that they do not perish, which is theirs from God, and in those who are perishing, which is theirs from themselves. Hence Hosea 13:9: your destruction, Israel, is from you, etc.

But is the odor the same for the good and the evil? No; rather, to some indeed it is an odor of death unto death, that is, of envy and malice occasionally leading them into eternal death — namely to those who envied the good fame of the Apostle and attacked the preaching of Christ and the conversion of the faithful. Lk 2:34: this one is set for the fall and the rising again, etc. But to others it is an odor of life, of love and good opinion leading them into eternal life — namely to those who rejoice and are converted at the preaching of the Apostle. 1 Cor 1:18: the word of the cross to those who perish, etc. But to those who are saved, etc. Thus, therefore, from the odor of the Apostle the good live, the evil die, just as it is read that at the odor of flowering vines serpents die.

Next, when he says: but for these things who is so sufficient, etc., he excludes the pseudo-apostles from this profit, saying, which of those pseudo-apostles is so sufficient for these things, namely, which we true apostles do? As if he were to say: no one. Ps 138:17: your friends, O God, are exceedingly honored. But against this, Prov 27:2: let a stranger praise you, etc. To this Gregory responds, on Ezekiel, that the saints praise themselves for a twofold cause, and not on account of their own glory and vanity.

The first cause is so that they may not despair in tribulations, as Job did, when his friends strove to lead him into despair: he brought back to memory the good things he had done, so that, comforted, he might not despair. Hence he said: I made a covenant with my eyes, etc. It is also read of a certain holy father that when he was tempted to despair, he brought back to memory the good things he had done, so that he might be comforted; when he was tempted to pride, he brought back to memory the evil things, so that he might be humbled. The second cause is on account of usefulness, namely so that he might be held in greater renown, and his teaching might more quickly be believed. And on account of this cause the Apostle here praises himself. For the Corinthians preferred the pseudo-apostles to him, and condemned him, and therefore did not obey him as they should. Therefore, so that they would not despise him, but obey him, he prefers himself to them and praises himself, and says but for these things who is so sufficient, as we are? Not the pseudo-apostles, because although they preach, yet they adulterate the word of God, which we do not do.

Hence he says we are not as the many, namely the pseudo-apostles, adulterating the word of God, by mixing in contrary things, as heretics do, who although they confess Christ, yet do not say that he is true God. So do the pseudo-apostles, who say that with the Gospel the legal observances must be kept. Likewise not adulterating the word of God, that is, preaching either for the sake of gain, or for the sake of the favor of praise. For in this way adulterous women are so called, when they receive seed from another man for the propagation of offspring. But in preaching, the seed is nothing other than your end or intention, or the favor of one's own glory. If, therefore, your end is gain, if your intention is the favor of your own glory, you adulterate the word of God. This the pseudo-apostles were doing, who preached for the sake of gain. Below, 4:2: nor adulterating the word of God, etc. But the apostles preached neither for the sake of gain, nor their own glory, but for the sake of the praise of God and the salvation of the neighbor.

And therefore he adds but from sincerity, that is, with sincere intention, not for gain, and without admixture of corruption. Above, 1:12: from sincerity, etc. But he sets down a threefold reason for this sincerity. The first reason is taken from the dignity of the one sending; for it befits a messenger of truth to speak true things. And therefore he says from God, that is, with that sincerity which is a worthy proclamation of God. 1 Pet 4:11: if anyone speaks, as the words of God. The second is taken from the authority of the one presiding, before whom he stands. Therefore he says before God, before whom we ought to speak with sincerity. 1 Kings 17:1: the Lord lives, in whose sight I stand, etc. The third is taken from the dignity of the matter of which he speaks. For the preaching of the apostles is about Christ, and therefore it ought to be sincere, just as God himself and Christ are. And therefore he says in Christ alone, not about the legal observances, as the pseudo-apostles do. 1 Cor 2:2: nor did I think that I knew anything among you, except Christ, and him crucified.