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

The Apostle admonished the Corinthians how they ought to conduct themselves in the future; here he commends them for their past goods. But so that there might be a certain continuity from the past to the future, first he concludes the admonition; second, he commends them, at the place "great is my confidence," et cetera.

Concerning the first, he does three things. First, he sets down the admonition; second, he brings in the example of himself for keeping the admonition, at the place "receive us," etc.; third, he sets down the intention of the one admonishing, at the place "not unto your condemnation," et cetera.

Concerning the first, he does three things. First, he sets down the motive for observing the admonition, and this is the promise made to them. And therefore he says, "having therefore these promises, most beloved," namely that God dwells in us, and receives us, et cetera. Second, he sets down the admonition, when he says: "let us cleanse," et cetera. And this is because these promises are not given except to the clean, and therefore let us cleanse ourselves from all defilement of flesh and spirit, that is, of carnal and spiritual vices. Isaiah 52:11: "Be clean, you who carry the vessels of the Lord," et cetera. Here it must be known that every sin which is consummated in the delight of the flesh is carnal; but that which is consummated in the delight of the spirit is spiritual. And hence it is that carnal sins, if they are considered as to their consummation, are only two, namely gluttony and lust; but the other sins are spiritual. But if they are considered as to their origin, thus all sins can be called carnal, because all take their origin from the conception of the flesh, and it is in this way that he speaks in Galatians 5:19: "Now the works of the flesh are manifest," et cetera.

Third, he sets down the manner of fulfilling the admonition, at the place "perfecting," et cetera. For someone could say: are we not cleansed in Baptism? And therefore he adds "perfecting sanctification," that is, we perfect the cleansing begun in Baptism. For "holy" is the same as "clean." Leviticus 11:44 and 19:2: "Be holy, because I am holy," et cetera. Let us perfect it, I say, because the philosophers tried to perfect it and could not, because they could not avoid all sins: for however much they might avoid certain sins and exercise acts of virtue, there still remained in them the sin of unbelief. And therefore the cleansing is perfected only in the true worship of God, and this is what he says "in the fear," that is, in the worship, "of God." Ecclesiasticus 25:14: "the fear of the Lord," et cetera.

But against this, Colossians 3:14: "having charity above all things, which is the bond of perfection." Therefore sanctification is not perfected in the fear of God, but in the charity of God. I respond. It must be said that here he speaks of filial fear, which is an effect of charity, and not of servile fear, which is contrary to charity. But he says "in fear," so as to teach us to have affection toward God with a certain reverence and solicitude. For love causes security, which sometimes gives birth to negligence, but he who fears is always solicitous.

Consequently, when he says "receive us," etc., he offers himself as an example, as if he were saying: take us as an example. 1 Corinthians 11:1: "Be imitators of me," et cetera. For I have kept myself from uncleanness through sanctification, because I have harmed no one. Here it should be noted that someone can harm his neighbor in three ways, and he harmed no one in any of these ways. First, in his person, and as to this he says "we have harmed no one," namely in person, as evil masters do, Micah 3:2: "you violently strip off their skin," et cetera. Second, as to reputation, by leading them, whether by example or by persuasions, into evil, and as to this he says "we have corrupted no one." 1 Corinthians 15:33: "they corrupt good morals." Third, as to the taking away of goods, and as to this he says "we have defrauded no one," that is, we have cheated no one in their goods. 1 Thessalonians 4:6: "that no one defraud," et cetera.

Consequently, when he says "not unto your condemnation," etc., he opens up his intention, as if he were saying: I do not say this condemning you, but so that you may be amended. For past evils are usually recalled for two reasons. Sometimes for condemnation, and this when there is no further hope of correction; but sometimes for amendment, namely so that they may be corrected, and it is in this way that he speaks here: "not unto your condemnation," et cetera. 1 Corinthians 7:35: "I say this for your benefit," et cetera. And the reason for this is that I rejoice in your good, for we have said before that you are, et cetera. Above, 3:2: "you are our epistle, written in our hearts." Philippians 1:7: "because I have you," et cetera.

You are, I say, in our hearts, namely for dying together and for living together. This can be understood of the death of sin, and of natural death. Concerning the death of sin, it is not to be understood that we are prepared to die together with you, that is, that when you sin, we wish to sin; but that we receive the death of sin in you with the same sorrow as our own. 2 Corinthians 11:29: "Who is weak, and I am not weak?" 1 Corinthians 15:31: "I die daily," et cetera. And for living together, because I rejoice in your good life in grace just as in our own. But concerning natural death, so that "for dying together" may be understood, that is, I am prepared to die for you, below, 12:15: "I will most gladly be spent, and be spent still more," etc.; and "for living together," that is, that I desire you to be companions in eternal life, 2 Timothy 2:11: "if we have died together, we shall also live together."

The Apostle has set down above the admonition drawn as a conclusion from what preceded; here he adds his commendation of them. And concerning this he does two things. First he states his commendation of them; second he explains it, at the words *for even when I had come*, etc. Now he states his commendation of them by showing his own affection, which arises from the good works the Corinthians were doing. For a fourfold affection is accustomed to arise in the hearts of those who love, from the good things which their beloved do, and the Apostle shows that he had conceived these four toward them. And first, the affection of confidence. Hence he says *I have much confidence in you*, inasmuch, namely, as I trust that you who have begun well will always advance to the better. Hence, from the good things heard of you, I hope for greater things in the future. Phil. 1:6: *I trust concerning you, that he who has begun a good work in you*, etc. Heb. 6:9: *we trust concerning you, beloved*, etc. And this confidence is good and wholesome. Heb. 10:35: *do not lose your confidence*, etc.

Second, from this he conceives the affection of glorying. For since one loves the goods of a friend as one's own, it follows that one glories in the goods of a friend as in one's own. And this especially, since he himself is the cause of those goods, just as a teacher is the cause of a disciple's learning. And therefore he says *I have much glorying on your behalf*, etc. Prov. 10:1: *a wise son is the glory of his father*.

Third, from what has been said he conceives the affection of consolation, since he who rejoices and glories over his own goods or those of a friend has a remedy against sorrows. For consolation is a remedy against sorrows. Now it is natural that delight and joy are always opposed to sorrow. And, according to the Philosopher, every delight weakens, or entirely takes away, sorrow. If the delight is contrary to the sorrow, it entirely absorbs the sorrow; but if it is not contrary, it weakens and diminishes it. And hence it is that when someone is in sorrow, whenever some joyful things are announced to him, the sorrow is diminished. And therefore, because he hears joyful things about the Corinthians, he says *I am filled with consolation*, namely upon hearing of your correction. Above, 1:5: *as the sufferings of Christ abound*, etc. Phil. 2:2: *if there is any consolation*, etc. *fulfill my joy*, etc.

Fourth, from what has been said there arises the affection of exceeding joy. For although sorrow is diminished by some delights, it is not, however, entirely taken away, unless the joy is great. Now although the Apostle was undergoing many tribulations, yet because he rejoiced greatly over the good things of the Corinthians, therefore not only was his sorrow not entirely absorbed, but he even overabounded with joy. And therefore he says *I superabound with joy in all our tribulation*, that is, my joy surpasses every tribulation that was in my mind. 1 Thess. 2:19: *for what is our hope, or joy*, etc. Rom. 12:12: *patient in tribulation*.

Next, when he says *for when I had come*, etc., he explains his commendation. Now he had said two things, namely that he had received joy, and that he had had tribulation. First, therefore, he makes clear his tribulation; second, his consolation, at the words *but he who consoles*, etc. Now he aggravates the tribulation from two things, namely from the withdrawal of remedy, and from the multiplicity of the tribulation. From the withdrawal of remedy, when he says *for even when I had come*, etc. As if he were to say: truly I have tribulation, since in nothing am I consoled, for when I had come into Macedonia, *our flesh had no rest*. Here he makes mention of the persecution which he suffered in Macedonia, when he freed the slave-girl who had a python spirit, as is read in Acts 16:18-24. Now he says *our flesh had no rest*, and does not say "our spirit," because the saints always have peace of spirit, since even in adversities the soul, which suffers in the body, rests in the hope of the future reward, although it endures many things contrary to the affection of the flesh. Now he aggravates it from the multiplicity of the tribulations, when he says *we suffered every tribulation*, that is, every kind of tribulation according to the body and according to the soul. Above, 4:8: *in all things we suffer tribulation*, etc. John 16:33: *in the world, distress*, etc.

And that he suffered every tribulation he explains next, when he says *without were fightings, within were fears*. *Without*, that is, outside myself, fightings of persecutions, but yet *within*, that is, in the heart, there is fear of evil, fearing persecution in the future. Deut. 32:25: *without, the sword shall lay them waste*, etc. But against this, Prov. 28:1: *the just, like a confident lion, shall be without terror*. I respond: he is without fear as regards the spirit, but not as regards the flesh. Or *without*, that is, outside the Church, fightings brought by unbelievers, but *within, fears*, namely lest those who are within the Church should fall away from the faith on account of the persecutors. Or *without*, that is, openly, fightings, by which they are attacked by open enemies; *within, fears*, which are cast into us by those who say they are friends and are not: because, as Boethius says in the *Consolation*, no plague is more effective in doing harm than a familiar enemy. Matt. 10:36: *a man's enemies shall be those of his own household*.

Next, when he says *but he who consoles*, etc., he sets down the matter of his consolation, which he extols from two things, namely the welcome presence of Titus, and from the consolation of Titus, at the words *and not by his coming only*, etc. He says therefore: although we were grievously afflicted here, yet *he who*, namely God, *consoles the humble, consoled* us, etc., whose presence, as most welcome to me, is also a help. Above: *who consoles us in all our tribulation*. Now he says *who consoles the humble*, because he does not console the proud, but resists them, as is said in James 4:6 and 1 Peter 5:5. Now he consoles the humble by giving them grace, which is the consolation of the Holy Spirit. Isa. 61:2: *that I might console all who mourn*, etc.

*And not by his coming only*, etc. Here another matter of the Apostle's consolation is set down, namely the consolation of Titus. And the matter of this consolation is twofold. The first is the amendment of the Corinthians, which they showed in the presence of Titus; the second is the devotion of the Corinthians, which they showed toward Titus, at the words *but in your consolation*, etc. Concerning the first he does two things. First he states the consolation regarding the repentance of the Corinthians; second he explains certain things he had said, at the words *for you were made sorrowful*, etc. Concerning the first he does three things. First he states the consolation of Titus; second the matter of the consolation, at *relating to us*, etc.; third the effect of the consolation in the mind of the Apostle, at *so that I rejoiced the more*, etc. He says therefore: not only does God console us in the coming of Titus, but also in the consolation with which Titus himself was consoled about you and in you. And the matter of this consolation is that Titus himself was consoled, *relating to us your desire*, etc. Here he sets down three praiseworthy things on account of three blameworthy things that had been in them. For they had been slothful toward the good, and against this he says *relating to us your desire*, namely of advancing to the better. Likewise they had been prone to evil, and against this he says *your weeping*, namely over the sins committed. Jer. 6:26: *make mourning as for an only son*, etc. Likewise they had been easy prey to the deception of false apostles, and against this he says *your zeal*, held against the false apostles out of love for me. For before, you were zealous against me on their behalf.

Next, when he says *so that I rejoiced the more*, etc., he sets down the affection conceived from the consolation of Titus, which affection is indeed joy. Hence concerning this he does three things. First he states the joy conceived; second he shows the imitation of his own estimation; third he adds the reason for the joy. He says therefore: I rejoiced so much over these things which Titus reported to me, that I rejoiced the more over this than I had grieved over my tribulation. For spiritual things are to be preferred to temporal things. Or, that I rejoiced the more over this, that I had made you sorrowful, than I had grieved formerly. For they had sinned by committing fornication, and the Apostle had reproved them, as is clear in the first epistle. At that time, however, the Apostle was uncertain what outcome that sorrow ought to have, whether good or bad; and therefore, doubting, he was repentant. But seeing afterward that good had come of it, he rejoiced; therefore he says *for although I made you sorrowful*, by reproving you in the first epistle, *I do not repent now*, because you have been corrected, *although I did repent formerly*, namely when I was uncertain whether the sorrow would lead you to correction or to despair; seeing that that epistle, although it made you sorrowful for a time, *now I rejoice*, because you have been converted. And he assigns the reason for the joy, because *I do not rejoice over this, that you were made sorrowful*, but over the effect, namely over the correction, because, namely, you were made sorrowful not unto despair, but unto repentance, just as a physician does not rejoice over the bitterness of the medicine but over the effect, namely over health. Above, 6:10: *as sorrowful, yet always rejoicing*.

Having established consolation from the apostle and Titus regarding the sorrow of the Corinthians, on the ground that it had led to repentance and not to despair, he now consequently assigns the reason for this consolation, by commending their sorrow. And concerning this he does two things. First he commends their sorrow; second, from this he draws his conclusion, at *and if I wrote to you*, etc. Now he commends the Corinthians' sorrow from two things: first from its cause, second from its effect, at *for what sorrow*, etc. The cause from which their sorrow is commended is this, that it is according to God. And so he says: although for a time I saddened you by my letter, yet I rejoice, that is, because you were saddened according to God. Here it should be known that sorrow and joy, and generally every affection, is caused by love. For one grieves because one lacks what one loves. And as the love is, so is the sorrow caused by that love. Now love is twofold. One is that by which God is loved, and from this is caused the sorrow which is according to God; the other is the love by which the world is loved, and from this is caused worldly sorrow. The love by which we love God makes us willingly serve God, solicitously seek God's honor, and sweetly be at leisure for God. And because by sinning we are hindered from the service of God, and so are not at leisure for him, nor do we seek his honor, therefore the love of God causes sorrow over sin, and this is the sorrow which is according to God — and this sorrow indeed was not to your harm nor detriment, but rather to fruit and merit. And so he says *that you might suffer detriment in nothing from us*, because not only the good and pleasant things which we bestowed on you profit you, but also this very thing, that we correct and sadden you. Hebr. XII, 11: *all discipline in the present*, etc.

Consequently, when he says *for what sorrow*, etc., he commends their sorrow from its effect, which indeed is the reward of eternal life. And concerning this he does two things. First he sets down the effect in general; second, the experience specially attained in them, at *for behold this very thing*, etc. Concerning the first he does two things. First he sets down the effect of sorrow which is according to God; second he sets down the effect of sorrow which is according to the world, at *but the sorrow of the world*, etc. He says therefore first: I say that our sorrow was not a detriment to you, *for*, that is, because, the sorrow which is according to God *works repentance*; and I say repentance *unto stable salvation*, that is, sempiternal, which is the salvation that is stable, and is of the blessed, concerning which Is. XLIX: *my salvation shall be forever*. And repentance works this. Matth. III, 2: *do penance, for the kingdom of heaven will draw near*. And he says *stable* to exclude temporal salvation, which is transitory and common to men and beasts alike, concerning which in Ps. XXXV, 7: *men and beasts you will save, O Lord*, etc.

But against this, that he says that sorrow which is according to God works repentance, there seems to be a difficulty, because that very sorrow according to God is repentance. For to repent is to be sorrowful over evil, and according to God. Therefore it does not work repentance. I respond. It must be said that repentance has three parts, of which the first part is sorrow, namely grief and compunction over sins; the other two are confession and satisfaction. When therefore he says that sorrow works repentance, it is to be understood that compunction, or grief over sin, works in us repentance, that is, the other parts of repentance, namely confession and satisfaction. Or it must be said that sorrow according to God is more common than repentance, because repentance concerns one's own sin, but one grieves according to God both over one's own sins and over those of others. Thus therefore the effect of sorrow which is according to God is eternal salvation. But the effect of sorrow which is according to the world is death. For because he who loves the world is constituted an enemy of God, as is said Iac. IV, 4, therefore from the love of the world death is caused. For one grieves according to the world not because in sinning he offended God, but because, caught in sin, he is punished for it and exposed. And this sorrow is to be avoided in sins. Eccli. XXX, 24: *put sorrow far from you*, etc.

Consequently he manifests the aforesaid effect through an experience taken in themselves, when he says *for behold this very thing*, etc., as if to say: truly stable salvation, because it is evident from experience that it works in us many things which lead to salvation. Now he sets down six things pertaining to this, of which one is general, namely solicitude. For when a man is in gladness, he easily commits certain negligences; but when he is sorrowful and in fear, he is made solicitous. And so he says *for behold*, namely, you have experienced in yourselves, *this very thing*, namely, that you were saddened according to God, how much solicitude it works in you to avoid evils and to do good things. Mich. VI, 8: *I will show you, O man, what is good*, etc. And below: *solicitous*, etc. But the other things are special, of which some pertain to an interior effect, some to an exterior act. Now of those which pertain to the interior effect, some are toward the removal of sin, some toward the attaining of good. For the true penitent ought to withdraw from evil and do good. As to the removal of evil, he sets down three things. The first is that he cease to do evil, and as to this he says *but defense*, against others who induce us to evil. I Petr. V, 9: *whom resist, strong in faith*. Or, according to the Gloss, that you defend me against the pseudo-apostles. Eph. VI, 13: *take up the armor of God*, etc. The second is that a man be indignant against himself for the sins he has committed, and as to this he says *but indignation*. Now indignation against oneself works sorrow according to God. Is. LXIII, v. 5: *my indignation has helped me*. The third is that he be in continual fear of the future, so that he take care, and as to this he says *but fear*, of relapse, namely lest in the future the like should happen again. Eccli. XXV, 14: *the fear of the Lord is all*, etc. Now as to this attaining of good, he sets down two things. First, desire, by which one is affected toward the good, and as to this he says *but desire*, by which you may be moved to do good. Prov. c. XI, 23: *the desire of the just is all good*. Second, good emulation, by which one strives to imitate the good, and as to this he says *but emulation*, namely that you imitate me and other good men. I Cor. XIV, 1: *pursue charity, be zealous for the better gifts*.

Of those which pertain to the exterior act he sets down two things. The first is that they avenge in themselves what they had sinned: and this is useful. For since every evil must necessarily be punished, either by man or by God, if a man does not punish it, it is better that a man punish in himself the evil he has done than that God should, because, as is said Hebr. X, v. 31, *it is a fearful thing to fall into the hands of God*, etc. And as to this he says *but vindication*, that is, because you punish sinners, and yourselves as well. I Cor. IX, 27: *I chastise my body*, etc. Is. XXVI: *we have not wrought justice*, etc. The second is that one abstain wholly from evil. And so he says *in all things you showed yourselves*, namely, faith leading, *to be uncontaminated in the matter*, namely the Christian matter. Above VI, 4: *in all things let us show ourselves*, etc. Eph. I, 4: *he chose us before the foundation of the world, that we might be holy*. Ps. c, 6: *walking in the immaculate way*, etc. Or *matter*, namely that concerning which you were corrected, to wit concerning the favor you showed to the fornicator, but afterward, by punishing and condemning him, you showed yourselves uncontaminated in this.

Here, having assigned the reason why the apostle rejoices over their sorrow, he consequently introduces his conclusion, in which he does two things. First he shows his intention which he had in writing; second he manifests the joy which he had over their correction, at *therefore we were comforted*, etc. He says therefore first: since you are unstained, therefore it appears that even if I wrote to you, by letter, rebuking, I did not write on account of him alone who did the wrong, by defiling his father's bed with incest, as is said in 1 Cor. V, 1; nor on account of him alone who suffered, namely on account of the father, as though not only for zeal of vengeance; but I did this to manifest our care, which we have for you, that is, so that you might know how careful we are for you. And I say this before God, so that it may be an oath, that is, with God as witness. Or: to manifest before you, before God, namely concerning all things, our care. Col. II, 1: I want you to know how much care, etc. Or otherwise: I did not write only on account of him who did the wrong, namely so that he might be corrected, or on account of him who suffered so that he might be appeased, but to manifest, etc., so that namely you, who were indignant on account of the insult and the punishment inflicted on the fornicator, might be reconciled to God. Consequently he concludes the joy which he had over their correction, when he says therefore we were also comforted, etc., as if he were to say: because I have obtained this, from the fact that I wrote, namely that you are corrected, therefore we were comforted, that is, we received consolation. For the joy of a man is when he obtains what he intends with desire. Above, I, 12: but more abundantly, etc. Consequently when he says but in our consolation, etc., he sets down the second cause of his consolation, which is taken from the devotion which they showed toward Titus. And concerning this he does three things. First he sets down his joy conceived over the joy of Titus; second he assigns the reason for the joy, at and if I have boasted of anything to him, etc.; third he assigns the matter of Titus's joy, at as he calls to mind all of you, etc. He says therefore first: we rejoiced, over your correction, but, that is but, in our consolation we rejoiced more abundantly, than we had been troubled by the tribulation, over the joy of Titus. Or: we rejoiced more, that is, the joy of Titus brought more joy to our consolation. And this because his spirit was refreshed. For then the mind of a prelate is refreshed, when his subjects are obedient to him and revere him. To Philemon: refresh the bowels, etc. Refreshed, I say, by all of you, because either you are all corrected, or there is hope of correction. He assigns the reason for this joy as to two things. One is on the part of the apostle, namely that he himself was found truthful. For the apostle had commended the Corinthians to Titus, before he went to them. Because now Titus found it so, just as the apostle had said, the apostle rejoices that his words were true, and this is what he says: and if I have boasted of anything to him about you, commending you. But he says I have boasted, because the glory of the apostle was their good. I am not confounded, that is, I am not ashamed to have spoken falsely. For when someone is found to be a liar, he is confounded. Ecclus. XXXVII, 20: before all things, a truthful word, etc. But just as I have spoken all things to you in truth, that is, just as I preached the truth to you, so our boasting which was made to Titus concerning you, has become truth, that is, has been found true. The other reason is on the part of the Corinthians. For friends desire that those whom they love be loved by all. Because therefore Titus loved the Corinthians on account of their devotion, therefore the apostle rejoiced over this. And so the apostle says and his bowels, etc., as if he were to say: I rejoice not only because I was found truthful, but also because his bowels, that is, his affectionate charity, and excessive love, were more abundant, than before, in you, from the fact that he saw your progress; or more abundant than in others. Eph. VI: put on yourselves as the elect of God, etc. He manifests the matter of the joy from two things, namely from obedience and from reverence. From obedience indeed when he says calling to mind the obedience of you all, by which you obediently complied with him. In this he also praised you. 1 Kings XV, 22: obedience is better, etc. Ecclus. III, 1: the sons of wisdom are the church of the just. From reverence, however, when he says how with fear, namely filial, not servile, with fear of soul and trembling of body you received him. Gal. IV, 15: for testimony to you, etc. And because you conducted yourselves thus toward him, I rejoiced, because I was found truthful, and he loves you. Whence I rejoice that in all things I have confidence in you, not only in good will but also in good works in the future, that you may conduct yourselves well. Heb. VI, 9: we trust better things of you, and nearer to salvation.