Thomas Aquinas Commentary 2 Corinthians 2:5-11

"But if any hath caused sorrow, he hath caused sorrow, not to me, but in part (that I press not too heavily) to you all. Sufficient to such a one is this punishment which was [inflicted] by the many; so that contrariwise ye should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his overmuch sorrow. Wherefore I beseech you to confirm [your] love toward him. For to this end also did I write, that I might know the proof of you, whether ye are obedient in all things. But to whom ye forgive anything, I [forgive] also: for what I also have forgiven, if I have forgiven anything, for your sakes [have I forgiven it] in the presence of Christ; that no advantage may be gained over us by Satan: for we are not ignorant of his devices." — 2 Corinthians 2:5-11 (ASV)

After giving the reason for his delay—namely, to avoid causing them pain—and after telling them of his sadness, the Apostle here addresses the one who caused his sadness. In this regard, he does three things: first, he speaks more fully about the guilt of the one who caused this sadness; second, he discusses the punishment for the injury inflicted (verse 6); and third, he urges them to have mercy on this person (verse 7).

He says, therefore, that he wrote with many tears, which he shed because of the sadness he felt and the punishment to be inflicted on the sinner. If anyone has caused pain—namely, the heinous fornicator of whom he writes in 1 Corinthians 5:1, “It is actually reported that there is immorality among you, and of a kind that is not found even among pagans”—that one, he says, has not caused sorrow to me alone, but in some measure to all of you. He says this “in some measure” so as not to put it too severely, that is, so that he might not lay this burden on all of them by speaking harshly.

It is as if to say: You are not all so good or so loving toward me that all of you would weep over my sadness and over a brother’s sin. Alternatively, “not to put it too severely” could mean not burdening everyone, including those who did not grieve over the sin.

A better interpretation, however, is this: it should be noted that a person can be either completely saddened or not. A person is completely saddened when they are engrossed by pain and grief. This is the sadness that brings about death, as he says later (2 Corinthians 7:10), but which, according to the Philosopher, does not happen to a wise person. A person is not completely sad when, although grieving some evil they are suffering or that seems to be coming, they nevertheless rejoice for other good reasons. This sadness is “according to God” and does happen to a wise person.

According to this view, the meaning is: The fornicator has pained me on account of his sin, but he has not pained me entirely. For although I grieved for him because of his sin, I still take joy in you for the many good things you do, and in him because of his repentance. I say, “in some measure, that I may not burden you all,” meaning, that I may not lay on you the burden of causing me to grieve.

But so that they would not wish to punish him more on account of the Apostle’s sadness, he shows them that the punishment was sufficient, saying that for such a one—that is, for the one who pained me so much by sinning—this punishment by the majority is enough. This refers to the harsh public correction where he was excommunicated from the Church and delivered to Satan (1 Corinthians 5:5). Therefore, this punishment is enough for the reasons mentioned. Alternatively, it can be called sufficient not in relation to God’s judgment, but in terms of what was expedient for the time and the person. For it is better to maintain a spirit of leniency in correction, so that the fruit of correction follows from repentance, than to correct so harshly that the sinner despairs and falls into worse sins. This is why it says in Sirach 21:4: “Terror and violence will lay waste riches.”

Therefore, because the punishment was sufficient and the man repented, he urges them to show mercy, saying, “so you should rather turn to forgive and comfort him.” Here he does three things: first, he commands them to spare the sinner; second, he gives the reason (verse 7); and third, he urges them to follow this admonition (verse 8).

He says first, therefore: I say that the punishment is sufficient for him, so that you should rather turn to forgive him: “Forgive, and you will be forgiven” (Luke 6:37); “Forgiving one another, as God in Christ forgave you” (Ephesians 4:32). You should not only forgive but, what is more, you should comfort him. This can be done by recalling the examples of sinners who were restored to a state of grace—such as David, Peter, Paul, and Mary Magdalene—and through the Word of God: “For I have no pleasure in the death of anyone, says the Lord GOD; so turn, and live” (Ezekiel 18:32); “Admonish the idle, encourage the fainthearted, help the weak, be patient with them all” (1 Thessalonians 5:14).

He gives the reason for this admonition, saying, “lest he be overwhelmed by excessive sorrow.” For some are at times so steeped in sorrow over their sin and its punishment that they are overcome when they have no one to comfort them. This is bad because it does not lead to the hope for the fruit of repentance—namely, reformation—but instead, in despair, the person gives himself over to all kinds of sins. This is like Cain, who said, “My punishment is greater than I can bear” (Genesis 4:13); and as it is written, “Who, despairing, have given themselves up to licentiousness, greedy to practice every kind of uncleanness” (Ephesians 4:19). For this reason, despair is called a dangerous thing in 2 Samuel 2:26, which is why David said in Psalm 69:15: “Let not the flood sweep over me, or the deep swallow me up, or the pit close its mouth over me.” Therefore, to prevent this, he says to comfort him so that he will cease sinning: “This will be the full fruit of the removal of his sin” (Isaiah 27:9).

Then the Apostle urges them to do this not only with reason but for other causes, when he says, “So I beg you to reaffirm your love for him.” He urges them in three ways. First, by his appeal, saying, “So”—that is, so that the man is not overwhelmed—“I, who can command, beg you”: “Though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you” (Philemon 1:8–9). Evil leaders do the opposite: “With force and harshness you have ruled them” (Ezekiel 34:4). To “reaffirm your love for him” happens when you show charity for him and do not hate or despise him for his sins. Instead, for his consolation, you help him to hate his sin and love justice: “Strengthen your brethren” (Luke 22:32).

Second, he urges them with a command, saying, “For this is why I wrote, that I might test you and know whether you are obedient in everything.” He says “in everything,” meaning in matters that are both pleasing and displeasing to you. For he had first commanded them to excommunicate the man, and they obeyed. Now he commands them to be merciful; hence he says, “whether you are obedient in everything.”

Third, he urges them by reminding them of a gift, when he says, “Anyone whom you forgive, I also forgive.” It is as if to say: You should do this because I have also done it. For if you have forgiven someone and asked me to forgive, I have forgiven. This is what he means when he says, “Anyone whom you forgive, I also forgive.”

This is clear, for “what I have forgiven, if I have forgiven anything, has been for your sake in the [person] of Christ.” In this, he touches on four things required for such a pardon or forgiveness.

1. First is discernment, so that a pardon is not granted indiscriminately and rashly. Hence he says, “if I have forgiven anything,” implying that it is done in the proper way: “Let your eyes look directly forward” (Proverbs 4:25).
2. Second is the purpose, because it should be done not out of love or hatred, but for some benefit to the Church or to others. Hence he says, “it has been for your sake.”
3. Third is authority, because it should not be done on one’s own authority, but on Christ’s. Christ forgives sin by His own authority, but others to whom this has been entrusted forgive as ministers and members of Christ. Hence he says, “in the [person] of Christ,” meaning, not by my own authority. Yet whatever is forgiven, Christ forgives: “If you forgive the sins of any, they are forgiven” (John 20:23).
4. Fourth is the need, which is why he says, “to keep Satan from gaining the advantage over us.”

For the devil has deceived many: some by leading them to commit sins, and others by excessive rigor against sinners. Thus, if Satan cannot get them for having committed sin, he at least destroys those he already has through the severity of leaders who drive them to despair by not correcting them in a compassionate way. Hence, he destroys the latter, and the former he puts in the snare of the devil: “Be not righteous overmuch” (Ecclesiastes 7:16); “Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8).

This will happen to us if we do not forgive sinners. Therefore, so that we might not be deceived by Satan—“to keep Satan from gaining the advantage over us”—he says, “I have forgiven, if I have forgiven anything.” For, as he says, “we are not ignorant of his designs”—that is, the designs of Satan.

This is true in general, but in particular, no one can know his thoughts except God alone: “Who can strip off his outer garment? Who can penetrate into the midst of his mouth?” (Job 41:13, Vulgate).