Thomas Aquinas Commentary 2 Corinthians 12:20-21

"For I fear, lest by any means, when I come, I should find you not such as I would, and should myself be found of you such as ye would not; lest by any means [there should be] strife, jealousy, wraths, factions, backbitings, whisperings, swellings, tumults; lest again when I come my God should humble me before you, and I should mourn for many of them that have sinned heretofore, and repented not of the uncleanness and fornication and lasciviousness which they committed." — 2 Corinthians 12:20-21 (ASV)

After citing the Corinthians’ failure to do the good things they should have done—a failure for which he rebuked their ingratitude—the author now states the other cause for concern, which arose from the evil things they did that they should have avoided. In this regard, he amplifies their wickedness and does two things. First, he mentions their fault in general; second, he explains it in detail (2 Corinthians 12:20).

He says, therefore: I have praised myself not only because you failed to praise me, but also because of your danger. This danger consists in clinging to the false apostles, who exposed you to great risk by fostering sin among you. Therefore, he says, I fear that perhaps when I come I may find you not as I wish—that is, just, but as sinners, uncorrected. I fear that you will be displeasing to me, and I to you, because sinners are not pleasing to a just person. I also fear that you may find me not as you wish me to be, but sad and administering punishment. For evil people hate correction and the truth: “Have I then become your enemy by telling you the truth?” (Galatians 4:16). Thus, their evil is clear in general: he feared that they were not yet fully repentant.

Then he reveals their sinfulness in particular when he says that perhaps there may be quarreling, jealousy, anger, selfishness, slander, gossip, conceit, and disorder. In this regard, he does two things. First, he enumerates their present evils; second, he reminds them of past evils for which they have not yet repented.

Regarding the first point, it should be noted that after their conversion, the Corinthians fell into sins of the flesh, as is evident from the man who had his father’s wife. For this, they were corrected by the first epistle, although not completely, because some sin still remained among them. In addition to this, many spiritual sins which are directly opposed to charity remained among them. Now, charity does two things: first, it unites people’s hearts; second, it encourages them toward mutual progress. Spiritual sins, on the other hand, cause people to disagree and offend one another.

Therefore, he first lists the spiritual sins related to dissension, and second, those that cause offense (2 Corinthians 12:20). In regard to dissensions, he proceeds in reverse order. For according to the right order, people first disagree, since one wants one thing and another the opposite. Second, they move from this to inflicting injury, as each one wants to obtain their desire. Third, when one cannot obtain their desire but fails, they burn with the zeal of jealousy [envy]. Fourth, the result of this is verbal argument.

It is from the last of these that the Apostle begins, saying that perhaps there may be quarreling [contentions]. It is as if to say: I fear your evils not only in general, but also in particular, fearing that there might be contentions among you over the merits of leaders and baptizers. “It is an honor for a man to keep aloof from strife” (Proverbs 20:3). “Contention is an attack on the truth, accompanied by the confidence of shouting” (Ambrose). This contention springs from jealousy; therefore, he adds, and jealousy, by those who are inferior and have less: “For where jealousy and selfish ambition exist, there will be disorder and every vile practice” (James 3:16); “Jealousy slays the simple” (Job 5:2); “But through the devil’s envy death entered the world” .

Envy comes from animosity; therefore, he says, anger, in revenge and inflicting injury: “Go not on the way with a bold man, lest he burden you with his evils” (Sirach 8:18, Vulgate). Animosity comes from dissensions; therefore, he says, selfishness, that is, hatreds and conflicts of spirit: “Take note of those who create dissensions and difficulties, in opposition to the doctrine which you have been taught” (Romans 15:17); “All of you agree and that there be no dissensions among you” (1 Corinthians 1:10).

Next, he lists their present evils related to causing offense. But because such evils consist mainly of injuries from words and not from deeds, he passes over injuries from deeds and lists those from words. Here too he proceeds in reverse order, beginning from the last, which is when a person explicitly says something evil about another. If this is done in public, he is a detractor; therefore, he says, slander [detraction]: “Slanderers, haters of God” (Romans 1:30). If it is done in secret, he is a whisperer; therefore, he says, gossip [whisperings]. For whisperers are people who discreetly sow discord: “The whisperer and the double tongue is accursed” (Sirach 28:5, Vulgate).

These two proceed from evil words against others; therefore, he says, conceit [swelling]. These swellings arise from seditions, which are the preparations made by parties for a fight, because quarrels are always found among the proud. Therefore, he says, disorder, that is, uproars leading to fights: “An evil man always seek quarrels” (Proverbs 17:11, Vulgate). Thus, their wickedness is made clear in regard to their present evils, which are many, both in dissensions and in injuries.

Then he reveals their wickedness in regard to past evils for which they have not repented, when he says: I fear that when I come again my God may humble me—that is, afflict me—before you, and I may have to mourn over many of those who sinned before the first epistle. And I rightly mourn, because just as the glory of the father is in the glory of his children, so the father’s shame is the shame of the children. Thus Samuel mourned over Saul: “How long will you grieve over Saul, seeing I have rejected him from being king over Israel?” (1 Samuel 16:1). And this is because they have not done penance and repented of their past carnal sins. Some of these are contrary to nature; therefore, he says, and have not repented of the impurity, that is, lust contrary to nature. Some are committed with women who are no longer virgins, namely, widows or married women; therefore, he says, immorality [fornication]. Others are committed by deflowering virgins; therefore, he says, and licentiousness which they have practiced continually: “Now the works of the flesh are plain: fornication, impurity, licentiousness” (Galatians 5:19).