Thomas Aquinas Commentary 2 Corinthians 1:6-11

"But whether we are afflicted, it is for your comfort and salvation; or whether we are comforted, it is for your comfort, which worketh in the patient enduring of the same sufferings which we also suffer: and our hope for you is stedfast; knowing that, as ye are partakers of the sufferings, so also are ye of the comfort. For we would not have you ignorant, brethren, concerning our affliction which befell [us] in Asia, that we were weighed down exceedingly, beyond our power, insomuch that we despaired even of life: yea, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in God who raiseth the dead: who delivered us out of so great a death, and will deliver: on whom we have set our hope that he will also still deliver us; ye also helping together on our behalf by your supplication; that, for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf." — 2 Corinthians 1:6-11 (ASV)

After showing that the Lord comforts His servants—that is, the ministers of the faith and preachers—in their tribulations, the Apostle now shows that their comfort benefits others. First, he shows that their comfort results in the advantage and salvation of others; second, he shows the relationship of this comfort to salvation in verse 6b.

Regarding the first point, it should be noted that the Apostle says he received three things: afflictions, when he says, “In all our afflictions”; comfort, when he says, “who comforts us”; and exhortation, when he says, “so that we may be able to comfort those who are in any affliction.” Taking these three things in a passive sense, we can say that the apostles are afflicted, comforted, and exhorted. Therefore, the Apostle also shows that three things result in the comfort of others, and these occur in a definite order.

First is their affliction. When he says, If we are afflicted it is for your comfort and salvation, it is because by our example God is telling you to endure suffering, from which eternal salvation will come to you. This is why we read in 1 Maccabees 6:34 that they showed the elephants the juice of grapes and mulberries, to arouse them for battle. This is what happens when the lukewarm and lazy are shown the sufferings of the saints as an example.

Second, he shows that their comfort benefits others when he says, and if we are comforted, it is for your comfort. It is as if to say: The very comfort we receive through the hope of a reward is a comfort to you, for by our example you also rejoice in having the same hope of a reward.

Third, he shows that the exhortation they receive benefits others, saying, if we are exhorted by an internal inspiration or by scourges, it is for your exhortation—that is, so that you may be inspired to greater things and hope for salvation. Therefore, it says in 2 Maccabees 15:17 that, exhorted by the word of Judas, they determined to attack bravely.

He explains the relationship between this comfort and salvation when he says, which you experience when you patiently endure the same sufferings that we suffer. In this regard, he does two things: first, he shows the patience to be had in adversity; second, he shows the fruit that results from patience (in verse 7).

He says, therefore, that these things work for your salvation, since by our example you are made strong enough to endure sufferings and patiently bear the trials that we also suffer. As it is written, By your endurance you will gain your lives (Luke 21:19), and, As an example of suffering and patience, brethren, take the prophets (James 5:10).

You obtain fruit from this patience because from it our hope for you becomes firm, knowing that you are made heirs of eternal life. As it says, Suffering produces endurance, and endurance true hope (Romans 5:3–4). As Gregory notes, “Hope in God becomes firmer to the extent that one suffers more difficult things for his name. For as a result of the sufferings the saints endure for Christ, the hope of eternal life rises in them.”

The reason for this hope is knowing that as you share in our sufferings, you will also share in our comfort—that is, in eternal life. As it is written, The saying is sure: If we have died with him, we shall also live with him; if we endure, we shall also reign with him (2 Timothy 2:11–12). And again, But rejoice in so far as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed (1 Peter 4:13).

Then, when he says, For we do not want you to be ignorant, brethren, of the affliction we experienced in Asia, he wins their favor by mentioning specific things. He does three things: first, he describes the persecution he suffered in Asia; second, the special comfort he received (in verse 10); and third, the cause of that comfort.

He says first, therefore, that it is good for you to know not only what we have said about our afflictions in general, but we do not want you to be ignorant, because it is profitable for you to know them. It is profitable because you become more patient through our example. He says, we do not want you to be ignorant, brethren, of the affliction we experienced. As it is written, Remember my affliction and my bitterness, the wormwood and the gall (Lamentations 3:19).

This refers to the persecution mentioned in Acts 19:23 and following, which was started by a certain silversmith from Asia who incited the people against Paul. The Apostle describes it from three aspects. First, from its location, because it was in Asia; therefore he says, in Asia, that is, Ephesus, where he should have been honored and comforted instead. Second, from its bitterness, because it was an extreme suffering; therefore he says, for we were so utterly crushed. Third, it was beyond his strength, and so he says, unbearably.

However, this seems to contradict what is said in 1 Corinthians 10:13: God is faithful, and he will not let you be tempted beyond your strength. My answer is that suffering “beyond one’s strength” can be understood in two ways. First, it can mean beyond one’s natural strength, which is what the Apostle means here; God sometimes permits His servants to be tempted beyond this. Second, it can mean beyond the strength of grace, which is what the Apostle means in 1 Corinthians 10:13 when he says, God is faithful.

That the Apostle is speaking of natural strength is indicated by what he says next: we despaired of life itself. It is clear that, above all else, life is most desirable. Therefore, when a persecution is so great that life itself becomes wearisome, it is obviously above the strength of our nature. This is what he means when he says, we despaired of life itself, as if to say that the persecution was so cruel that life became a burden, as in Job 10:1: I loathe my life.

Against this, however, James 1:2 says: Count it all joy, my brethren, when you meet various trials. My answer is that affliction can be considered in two ways. In itself, it is wearisome. But in relation to faith, it is joyful, since it is endured for God and with the hope of eternal life.

We were not only weary of life, but we were certain of death. Therefore, he says, we felt that we had received the sentence of death, that is, the certainty of death. It is as if to say, “In my own mind, I was about to die.” Alternatively, the sentence of death could mean that reason itself would suggest choosing death because life had become so wearisome.

He expands on the reason for his affliction when he says, but that was to make us rely not on ourselves—that is, so that human pride would be suppressed and we would trust God in all things. As it is written, O Lord, my strength and my stronghold (Jeremiah 16:19), and, Blessed is the man who trusts in the Lord, whose trust is the Lord (Jeremiah 17:7). And so he says we should rely not on ourselves, but on God who raises the dead, for The Lord kills and brings to life (1 Samuel 2:6).

Because the Lord does not abandon those who trust in Him, the Apostle mentions the comfort he received from the Lord, saying, he delivered us from so deadly a peril. In this regard, he does three things: first, he describes his present comfort from past evils; second, the comfort to come; and third, the cause of love.

He says, therefore: We have been comforted by God, who delivered us in the past from such a deadly peril and is delivering us in the present, because He does not stop delivering. As it is written, When you pass through the waters I will be with you (Isaiah 43:2). On him we have set our hope that he will deliver us again in the future, for it is said, You who fear the Lord, hope for good things .

Your prayers give us reason for this hope. Therefore, he says, you also must help us by prayer, which you make for us. As it is written, A brother helped is like a strong city (Proverbs 18:19), and, I appeal to you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf (Romans 15:30).

These prayers are necessary because God often gives gifts to one person because of the prayers of many. The reason for this is that God wishes to be thanked for the gifts He gives, and as a result, many are obligated to give thanks. This happens when, by giving a gift to one person in response to the prayers of many, God places all those who prayed under an obligation to Him. Consequently, not only the one who received the benefit, but also those who prayed, should give thanks to God.

This is what Paul means when he says, so that many will give thanks. He says this comes from many faces, which can refer to age, status, or the diversity of nations or customs. This thanksgiving is given on our behalf for the blessing—that is, for the gift of faith we have, which was granted to us in answer to many prayers. As it is written, Always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father (Ephesians 5:20).

Alternatively, from the faces of many persons could refer to the condition of persons. The phrase For the blessing granted to us would then mean that because they have the same gift—namely, faith or charity—thanks may be given on our behalf by means of the many people who are in the faith of Christ.

Therefore, according to this second explanation, the many faces are understood as the various virtues. The predominant virtue in a person is called his “face”; thus, patience is the face of Job, humility is the face of David, and so on.