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

In what precedes, the Apostle has said many things for the detestation of the false, here he consequently speaks against those who have been seduced by the false. And concerning this he does two things. First he rebukes those who were seduced; second he consoles those who persevere, at "Finally, brothers, rejoice," etc. Concerning the first, first he threatens the severity of the sentence; second he shows his judicial power, at "Do you seek a proof," etc.; third he urges them to correction, at "Test yourselves," etc. Concerning the first, first he promises his presence; second he determines beforehand the form of his judgment, at "in the mouth of two or three," etc.; third he threatens a severe sentence, at "For I have foretold, and I foretell," etc.

He promises, therefore, first, his coming, saying "Behold, I come," as if to say: let it be certain to you that I am coming to you, and therefore take care that I do not find you unprepared. And he says "a third time," not because he had gone a third time, but because he had already prepared a third time to go, although he had gone only once, having been hindered in the second preparation. 1 Cor. 4:19: "I will come to you quickly," etc. "I will come," I say, and I will judge the evil, yet according to order, namely so that in the mouth of two or three witnesses, accusing or testifying against someone, every word of the accused may stand; which indeed is said in Deut. 17:6: "No one shall be put to death, one witness giving testimony," and in the same book, 19:15: "One witness shall not stand against anyone." Or otherwise, "in the mouth of two," etc., as if to say: this which I say about my coming to you is as certain as the testimony of two or three. Thus, then, will be the order of judgment.

But he threatens the severity of the sentence, saying "For I have foretold," etc. Where, first, he intimates the judicial order by which one must proceed, in which it is required that a threefold admonition precede. And as to this he says "I foretold you, as present," twice, namely when I was with you, and now, absent, I foretell, so that thus he admonishes three times. "I foretell," I say, "to those who sinned before," and to all the others; as if to say: I admonish all.

Second, the admonition having been premised, he threatens the sentence. Hence he says "that if I come, I will not spare again," as if to say: I spared those who sinned the first time, but if they sin again, or if they do not do penance, I will not spare them again. And this is done justly, because he to whom it is forgiven once, and who sins again, if it were forgiven him again, would grow in malice, and would become insolent. And therefore the wise man says, Prov. 13:24: "He who spares the rod hates his son," etc. From this, therefore, it has been ordained in the Church, that a threefold admonition should precede before anyone thunders forth the sentence of excommunication, because it happens that some, although they are in sins and offend, are nevertheless corrected by the word of admonition alone and make satisfaction. And also one must always begin from the lighter. But if he is not led by admonition, lest he become more insolent, the severity of the sentence must be applied. Eccl. 8:11: "Because sentence is not quickly pronounced against the evil," etc.

Consequently, lest they should be able to slander concerning the Apostle's power, the Apostle shows his judicial power, saying "Do you seek a proof," etc. Where he does three things. First he shows that he has his embassy and power of judging from Christ; second he shows the power of Christ, at "who toward you is not weak," etc.; third he shows that the power of Christ is derived also to others, at "for we also are weak in him."

He says therefore: if I come, I will not spare, rather I will judge most severely, and this I well can do, because I have the authority of Christ in punishing and in forgiving. Above, 2:10: "For if I have forgiven anything," etc. Above, 5:20: "We discharge an embassy for Christ," etc. And therefore he says "Do you seek a proof," etc., as if to say: there is no need to doubt concerning my power, because whatever I speak, whether in pronouncing sentences, or in forgiving, or in preaching, I speak from Christ. Ex. 4:12: "Go, therefore, I will be in your mouth." Lk. 21:15: "I will give you a mouth and wisdom," etc. Whatever, therefore, a man does from the instinct of the Holy Spirit, it is said that the Holy Spirit does; therefore the Apostle, because he spoke this moved by Christ, attributes it to Christ as to the principal, saying "Christ who speaks in me," etc.

But lest there be doubt concerning the power and might of Christ, therefore consequently the Apostle shows the might of Christ, when he says "who toward you," etc. Where first he shows the might of Christ as to those things which appeared in them; second as to those things which are in Christ, at "for although," etc. He says therefore: I have judicial power from Christ, who speaks in me, who is of great might toward you, in giving the gifts of graces, the distribution of the Spirit and many other things, which you have experienced; and he is not only not weak, but is powerful toward you, because he powerfully freed you from sin, powerfully converted you to good. Ps. 23:8: "The Lord strong and mighty," etc. Wis. 12:18: "The power is subject to you when you wish." And a little before: "For you show power," etc.

And not only did the power of Christ appear in you, but also in himself, namely inasmuch as, from the death of the cross, which he endured on account of human weakness, which he assumed weakened in poverty, he rose, and lives from the power of God, which is God himself. For such was that assumption, which made God man, and man God. 1 Cor. 1:25: "What is weak of God is stronger than men," etc. Or, "from the power of God," namely of the Father, who is also the power of Christ, because the power of the Father and of the Son is the same. Apoc. 1:18: "He was dead," etc.

This power of Christ is also derived to us. "For we also are weak," etc., as if to say: that power belongs also to us, because we too are weak in him, that is, with regard to his purpose, inasmuch as on account of him we suffer many things, and we mortify ourselves, and we humble ourselves. 1 Cor. 4:10: "We are weak on account of Christ," etc. Above, 10:10: "the presence of the body weak." Above, 4:10: "always the mortification," etc. And therefore "we shall live," that is, we shall be vivified, "from the power of God" in you, who are to be judged. Gal. 1:1: "who raised up Jesus Christ," etc. And the sense is: we, by the power by which Christ lives, are raised up; and by that power we also have power of judging in regard to you, or "we shall live," with a like blessedness, "with him," and this from the power of God, which power of God indeed is "in you," that is, in your consciences.

After the threat of God's severe judgment, the Apostle adds an admonition toward preparation, so that they may not suffer severe judgment; and first he sets down the admonition itself; second he assigns the reason for the admonition, at "therefore I write these things while absent," etc.

Concerning the first he does two things. First he sets down the admonition; second he excludes a false suspicion, at "but we pray to God," etc.

Concerning the first he does two things. First he admonishes them to examine themselves; second he indicates what they can find through this kind of examination, at "do you not know," etc.

Concerning the first it must be known that he who wishes to appear securely at judgment ought first to examine himself concerning his deeds, and thus he will be able to know whether he appears safely. And therefore the Apostle admonishes that before they come to the judgment, which will be at his coming to them, they examine themselves, saying "test your own selves," that is, examine and consider your deeds. 1 Thess. 5:21: "test all things, hold fast what is good," etc.

But he admonishes that they examine themselves concerning two things, namely concerning faith. Hence he says "if you are in the faith," namely which I preached to you, and which you received from me, concerning the Lord Jesus Christ, or whether you have fallen away from it and slipped into another. And this is necessary, because in 1 Cor. 11:31 it is said: "if we judged ourselves," etc. Jer. 2:23: "see your ways," etc.

Likewise concerning works. Hence he says "prove your own selves," namely whether you are in good works, and whether conscience gnaws at you for having done something evil. And this is useful, because in 1 Cor. 11:28 it is said: "but let a man prove himself," etc.; Gal. 6:4: "let each one prove his own work."

Consequently, when he says "do you not know," etc., he shows what they will be able to find through this kind of examination. And first what they may find in themselves; second what they may find in the Apostle, at "but I hope," etc.

In themselves, however, they will be able to find two things through examination: either they will know that they hold the faith, and thus they will be able to find and know that Christ is in them, and this is what he says: "do you not know your own selves, that Christ Jesus is in you?" That is, if you examined yourselves, would you not know that you have faith, and know that Christ is in you? As if to say: yes, because where the faith of Christ is, there Christ is. Eph. 3:17: "that Christ may dwell through faith," etc. 1 Cor. 6:19: "do you not know that your bodies are the temple," etc.

Or they will know that they do not hold the faith, and thus they will find that they are reprobate. And therefore he says "unless perhaps you are reprobate," that is, you will truly find that you have Christ, unless perhaps you have given up the faith and are reprobate from him, whom you formerly had through faith. Jer. 15:6: "you have forsaken me, you have gone backward." Jer. 6:29: "their wickedness is not consumed, reprobate silver," etc.

But here there is a literal question about what he says, "do you not know," etc. For Christ remains only in those who have charity, as is said in 1 John 4:16: "God is charity," etc. If therefore we know that Christ is in us through faith, it must be that this is through formed faith. Knowing therefore in this way that Christ is in us, we would know that we have the charity by which faith is formed, which is against that saying of Eccles. 9:1: "no one knows whether by hatred," etc.

I respond. It must be said that Christ's dwelling in us can be taken in two ways: either as regards the intellect, or as regards the affection. If as regards the intellect, thus he dwells in us through unformed faith. And in this way nothing prevents us from knowing with certainty that Christ dwells in us, namely when we know that we hold the faith which the Catholic Church teaches and holds. But if as regards the affection, thus Christ dwells in us through formed faith, and in this way no one can know that Christ dwells in us, or that we have charity, unless certainty be granted to someone through revelation and special grace. Through a certain conjecture, however, nothing prevents us from being able to know that we are in charity, namely when someone finds himself so prepared and disposed that he would in no way, on account of some temporal thing, wish to do anything against Christ. 1 John 3:21: "if our heart does not reproach us," etc.

It is clear therefore that the Apostle speaks as regards the first way. Or also he speaks of the knowledge which is through a certain conjecture, as has been said. But the argument proceeds as regards the second way, and concerning the knowledge which is through certainty.

But what they can find in the Apostle he adds, saying "but I hope," etc. For since these Corinthians could say: we are not reprobate, but we do not hold to your teachings for this reason, that they are not right, but to be rejected — and therefore he says: whatever the case may be concerning you, nevertheless I hope that from our life and teaching, which I have shown you, you will know that we are not reprobate, and that we have not taught evil things, nor have we been excluded from the power which we say we have. Ecclus. 19:26: "a man is known by his appearance." Matt. 7:16: "by their fruits," etc.

Consequently, when he says "we pray," etc., he excludes suspicion. For he had threatened them with severe judgment, when he had shown his power in judging, and had prescribed examination, trusting that Christ was in them, unless they were reprobate. But nevertheless he leaves this in doubt, whether Christ is in them. And because they might believe and suspect that the Apostle would rejoice at this, that they were reprobate, so that he himself might appear greater in comparison to them and so that he might be able to exercise more severe judgment upon them: therefore the Apostle here removes this suspicion, first, through the prayer which he directs to God for them; second through the joy which he conceived concerning them, at "for we rejoice," etc.

But he prays that they may be found innocent, so that they may not be examined by the severity of judgment. And therefore he says "but we pray," namely to God, "that you do no evil"; as if to say: do not believe that we wish you to be reprobate, but we pray "that nothing," etc.

Likewise he prays that he himself may appear weak, by which the Apostle's desire for excellence in comparison to them is excluded. And therefore he says "not," namely we pray, "that we may appear approved," that is, not that we may be commended as approved in comparison to you, but rather "that you may do what is good." Gal. 6:9: "but in doing good," etc. Ps. 26: "act manfully and let your heart be strengthened"; "but we," "that we may be as reprobates," losing the power of punishing and judging, because where there is no fault, we are all equal, and one does not have power to judge over another.

The Apostle therefore wishes more that they be good, than that they be subject to the power of his judgment. And that he would lack the power of judging if they were good, he shows when he says "for we are not able," etc., as if to say: we labor for nothing except the truth, and we stand for it. But it is certain that if we punished the innocent, we would act against the truth, and against justice. Hence, since the Apostle cannot act against the truth but for the truth, that is, for justice, it is manifest that he will not punish the innocent.

It must be noted, according to Augustine in the Gloss, that for avoiding sins, two things are necessary, namely free will, and the grace of God. For if free will were not necessary, precepts would never be given to man, nor prohibitions, nor exhortations. Punishments too would be given in vain. Grace too is necessary, because unless God ruled all through his grace, man would not be able to stand. In vain also would we pray that he not lead us into temptation. And therefore the Apostle, showing that both are necessary, both prays to God for obtaining grace, and admonishes that through free will they withdraw from evil and do good. Hence he says "we pray" as regards the first, "that you do no evil" as regards the second.

Consequently, when he says "we rejoice," etc., he removes the false suspicion on account of the joy conceived over their good. And first he sets down the joy which he conceived concerning their innocence; second the prayer which he sends forth for their perfection, at "but this also we pray, your," etc.

He says therefore: we pray that you may appear approved, but we weak, and this appears from our affection, because we rejoice that there are some among you who are good and innocent, from which the power of judging is taken away from us and we may appear weak. And this is what he says: "we rejoice, since we are weak," that is, not exercising our power, "but you powerful," that is, so acting well and overcoming vices, that you withdraw yourselves from our power of judging. For when someone acts badly, he subjects himself to the power of the judge, but by doing well he repels it from himself. Rom. 13:3: "do you wish not to fear the power? Do good," etc. 1 Cor. 4:10: "we weak, you strong." Concerning this joy it is said, Phil. 2:17: "I rejoice and congratulate you," etc.

And we rejoice not only concerning these things, but also concerning this we pray for your consummation, that is, perfection. For in natural things we see that any natural thing naturally tends toward its perfection, toward which it has a natural desire. And therefore to each thing a natural power is given, so that it may be able to arrive at its natural perfection. But grace is given to man by God, through which man may arrive at his last and perfect consummation, that is, beatitude, toward which he has a natural desire. Hence when someone does not tend toward his perfection, it is a sign that he does not have enough of the grace of God. And therefore the Apostle, so that these might be able to grow in grace, prays that they be perfected. And Phil. 1:9: "I pray that your charity," etc. Eph. 6:13: "that you may be able to resist in the evil day," etc.

Consequently, the admonition having been set down, he assigns the cause of the admonition, saying "therefore I write these things while absent," etc., that is, I therefore write these things to you while absent, admonishing you, lest namely I be compelled to do anything against my will, which is that I do nothing harshly against you, except insofar as I am compelled by you. And therefore he says "that being present I may not deal more harshly with you" than I would wish or than you would wish. Wisd. 11:11: "these indeed you tested, admonishing them as a father," etc. Above, 10:1: "being absent I am confident concerning you. But I ask you that being present I may not dare," etc.

But because the Corinthians might say: even if we do well, will you not be able, O Apostle, to deal harshly against us? Therefore he answers, saying: no, because I do not intend, nor am I able to act, except according to the power which I have received from God. But God gave me this power, namely of binding and loosing, "for building up, not for destruction," that is, that you may be built up, and not that you may be destroyed. And if I corrected you harshly, I would not build up, but destroy. Above, 10:8: "concerning our power, which the Lord gave us for building up," etc.

But the Lord gave this power to Paul, Acts 9: "separate for me Barnabas and Paul for the work," etc.

In what precedes, the Apostle rebuked those seduced by the false apostle; here, however, he consoles those persisting in the faith and his teaching. And first he sets down an admonition; second he appends a greeting, where he says, greet with a kiss, et cetera. Concerning the first, first he sets down the admonition; second, the reward of the fulfilled admonition, where he says, and the God of peace, et cetera. Now he admonishes them concerning three things. First, how they should conduct themselves in themselves; second, how they should conduct themselves toward their neighbors; third, how all should be toward one another. In themselves, moreover, they ought to have two goods. First, joy over the good possessed, and as to this he says, for the rest, brothers, who have been steadfast, rejoice, in those things which you do for the service of God. And this is necessary in order that you be just and virtuous, because no one is virtuous, or just, who does not rejoice in just and virtuous activity. And therefore it is said in Ps. 99:2: shout with joy to God, all the earth, serve the Lord in gladness; Phil. 4:4: rejoice in the Lord always; again I say, rejoice, et cetera. And truly one must always rejoice, because joy preserves a man in a good disposition, since no one can remain long in that which saddens him. Second, the good ought to have in themselves an emulation of perfection, and as to this he says, be perfect, that is, always strive toward advancement. Hebr. 6:1: wherefore, leaving behind the discourse of the beginning of Christ, unto perfection, et cetera. Now this, what is said here, is not a precept, namely that a man be perfect, but this, that he always strive toward perfection. And this is necessary, because he who does not study to advance is in danger of falling short. For we see that unless the rowers strive to go upward, the ship always goes downward. And therefore the Lord said, Mc. ult.: be perfect, et cetera. To neighbors, however, exhortation to good things is to be extended. And as to this he says, exhort, et cetera. Eccli. 17:12: God has commanded each one concerning his neighbor, et cetera. Rom. c. 12:8: he who exhorts, in exhorting; Apoc. ult.: let him who hears say, come. Two things, moreover, ought to be common to all, namely that they think the same thing, and therefore he says, think the same thing, and that they have peace, and therefore he says, have peace. And these two stand thus, that one is exterior, the other interior. For it is agreed that bodies cannot be preserved and ordered unless the members are ordered to one another. Likewise neither the Church, nor the members of the Church, unless they are ordered and united to one another. Now there is a twofold union necessary for uniting the members of the Church. One is interior, namely that they think the same thing through faith, as to the intellect, believing the same thing, and through love, as to the affection, loving the same thing. And therefore he says, think the same thing, that is, that you feel the same about the faith, and that you love with the affection of charity the same thing. Because then there is true wisdom, when the operation of the intellect is perfected and consummated through the quieting and delight of the affection. Whence wisdom is called, as it were, a savory knowledge. Rom. 15:6: that thus, of one mind, with one mouth you may honor God, et cetera. I Cor. 1:10: that you say the same thing, et cetera. Phil. c. 2:2: think the same thing, et cetera. The other is exterior, namely peace, and therefore he says, have peace among yourselves. Hebr. 12:14: follow after peace, et cetera. Ps. 33:15: seek peace. II Thess. 3:16: may the God of peace himself give you everlasting peace in every place. Consequently, when he says, and the God of peace and of love will be with you, he sets down the reward that is given to those fulfilling the aforesaid admonition; as if he were saying: if you keep peace among yourselves, the God of peace and of love will be with you. Concerning which it should be noted that among the gentiles it was customary that some named gods from gifts, because although there was only one God, nevertheless they named their individual gifts gods from those gifts, just as from the gift of peace they named the God of peace, and from the gift of health, the God of health. Alluding to this usage, the Apostle says, God of peace, et cetera. Not that peace is one God, as they said, but Christ is called the God of peace for this reason, that he is the giver of peace and its lover. Io. 14:27: my peace I give you, et cetera. I Cor. 14:33: God is not a God of dissension, but of peace. Rom. 5:5: the charity of God is poured out in our hearts, et cetera. He himself is also the author of peace. Io. 16:33: in me you will have peace, et cetera. He himself dwells in peace. Ps. 75:3: in peace his place has been made, et cetera. Likewise, he is not only the God of peace, but also of love. And therefore he says, the God of peace and of love will be with you. And this is so because he who is in true peace of heart and body is in charity, and he who abides in charity abides in God and God in him, as is said in I Io. 4:16, and because man does not merit save through peace and love. Io. 14:23: if anyone loves me, et cetera. Consequently, when he says, greet one another with a kiss, etc., he sets down the greeting, and concerning this, first he enjoins on them a mutual greeting; second he greets them on behalf of others, where he says, all greet you, etc.; third he greets them on his own behalf, where he says, the grace of God, et cetera. The mutual greeting he enjoins to be done by a kiss. Whence he says, greet one another, you yourselves, with a holy kiss. Here it should be noted that a kiss is a sign of peace. For through the mouth, in which the kiss is given, a man breathes. And therefore when men give one another mutual kisses it is a sign that they unite their spirit to peace. Now there is a feigned peace, and this is that of those who speak peace with their neighbor, but evil things are in their hearts, etc., as is said in Ps. 27:3. Which indeed is brought about through the deceit of a kiss. Prov. 27:6: better are the wounds of one who loves, et cetera. There is also an evil and shameful peace, namely when men come together to do evil. Sap. 14:22: living in a great war of ignorance, et cetera. And this is brought about through a lustful kiss. Prov. 7:13 it is said of the evil woman, that having caught the young man she kisses him, et cetera. There is also a holy peace which God makes. Phil. c. ult.: and the peace of God, which surpasses, et cetera. And this is brought about through a holy kiss, because it unites the spirit to holiness. And of this kiss it is said here, with a holy kiss. And from this the custom grew up, that the faithful and holy men, in sign of charity and union, kiss one another, and peace is given in the churches with a holy kiss. On behalf of others, moreover, he greets them, saying, all the saints greet you, because all the saints and faithful hope and desire, and by their prayers procure, our salvation; whence all the faithful of Christ hope and desire salvation for one another. Ps. 118: make me a partaker, O God, et cetera. On his own behalf, however, the Apostle greets them, saying, the grace of our Lord, et cetera. Here it should be known that there is a twofold manner of appropriating something to the divine persons. One is essential, the other causal; essentially, indeed, power is appropriated to the Father, because he is essentially power, inasmuch as he is the principle; wisdom to the Son, inasmuch as he is the Word; love to the Holy Spirit, inasmuch as he is goodness. Here, however, the Apostle does not appropriate these things in this manner, namely through essence, because thus all would be appropriated to the Holy Spirit, but he appropriates through cause. And therefore, since grace is the gift by which our sins are forgiven, Rom. c. 3:24: justified freely, etc., and the remission of sins was made for us through the Son, who, taking on our flesh, made satisfaction for our sins, Io. 1:17: grace and truth came through Jesus Christ, etc.; for this reason the Apostle attributes grace to Christ. Whence he says, the grace of our Lord, et cetera. Charity, however, is necessary for us, because we must be united to God. I Io. 4:16: he who abides in charity abides in God, et cetera. And because this is from God the Father, inasmuch as he so loved the world that he gave his only-begotten Son, as is said in Io. 3:16, Rom. 5:8: but God commends his own charity, therefore he attributes charity to himself, as the principle of this charity, when he says, and the charity of God, namely of the Father. The communication of divine things, however, comes about through the Holy Spirit, because he is the distributor of spiritual gifts. I Cor. 12:11: all these things the one and the same Spirit works. And therefore he attributes communication to the Holy Spirit, when he says, and the communication of the Holy Spirit. Or he attributes this to him because he himself is common to the other two persons. Thus, then, the Apostle in his greeting wishes for all necessary things, when he says, the grace of our Lord Jesus Christ, and the charity of God, and the communication of the Holy Spirit, be always with you all. Amen. The grace of Christ, by which we are justified and saved; the charity of God the Father, by which we are united to himself; and the communication of the Holy Spirit, distributing to us divine gifts. Amen.