Thomas Aquinas Commentary 2 Corinthians 7

Having informed the Corinthians how to behave in the future, the Apostle now commends them for the good they have accomplished in the past. To connect the past with the future, he first concludes his admonition and secondly, commends them (in verse 4). Regarding the first part, he does three things:

1. He gives the admonition.
2. He offers himself as an example so that the admonition will be obeyed (in verse 2).
3. He states his intention in admonishing them (in verse 3).

Regarding the first point—giving the admonition—he again does three things. First, he gives them a motive for observing it, which is a promise made to them. Therefore, he says, Since we have these promises, beloved..., referring to the promise that God will dwell in you and that you will be received by us.

Secondly, he gives the admonition itself when he says, let us cleanse ourselves from every defilement of body and spirit. This is because those promises are given only to those who are clean. Therefore, we must cleanse ourselves from every defilement of body and spirit—that is, from carnal and spiritual vices. As the prophet says, Purify yourselves, you who bear the vessels of the Lord (Isaiah 52:11).

Here it should be noted that any sin fulfilled in carnal delight is a carnal sin, while one fulfilled in spiritual delight is a spiritual sin. This is why, if considered by their fulfillment, there are two carnal sins: gluttony and lust. The others are spiritual sins. However, if sins are considered by their origin, then all sins can be seen as carnal, because all of them originate from a conception of the flesh. It is in this sense that the Apostle speaks to the Galatians: Now the works of the flesh are plain: fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy, drunkenness, carousing, and the like (Galatians 5:19).

Thirdly, he mentions how they can fulfill the admonition when he says, making holiness perfect in the fear of God. For someone might ask, "Were we not already cleansed in baptism?" This is why he added, making holiness perfect—that is, we must perfect the original cleansing we received in baptism. For that which is holy is also clean: Be holy, for I am holy (Leviticus 11:44).

We must perfect this holiness, I say, because even philosophers tried to be perfect and failed, for they were unable to avoid sin. No matter how many other sins they avoided or how well they practiced virtuous acts, the sin of unbelief remained in them. Consequently, cleanness is made perfect only in the true worship of God. This is what he means by in the fear of God—that is, in the worship of God. As Scripture says, The fear of God has set itself over all things (Sirach 25:14, Vulgate).

But this seems to contradict Colossians 3:14: And above all these put on love, which binds everything together in perfect harmony. This suggests that sanctification is perfected not in the fear of God, but in the love of God. I answer that the Apostle is speaking here of filial fear, which is an effect of charity, and not of servile fear, which is contrary to charity. He says in the fear to teach us to love God with a certain reverence and care. For love can cause a security that sometimes leads to negligence, but one who fears is always careful.

Next, when he says, open your hearts to us, he offers himself as an example. It is as if he is saying, "Take us as your model," just as he says elsewhere, Be imitators of me as I am of Christ (1 Corinthians 11:1). Here it should be noted that a person can injure a neighbor in three ways, but Paul insists he has done none of these when he says, we have wronged no one... we have corrupted no one... we have taken advantage of no one. This corresponds to three types of injury:

1. Injury to a person's physical self. Regarding this, he says, we have wronged no one, unlike wicked masters who tear the skin from off my people (Micah 3:2).
2. Injury to a person's character, by inducing them to evil through example or persuasion. Regarding this, he says, we have corrupted no one, for bad company ruins good morals (1 Corinthians 15:33).
3. Injury to a person's property, by stealing their goods. Regarding this, he says, we have taken advantage of no one, according to the command, that no man transgress and wrong his brother in this matter (1 Thessalonians 4:6).

Then, when he says, I do not say this to condemn you, he discloses his intention. It is as if to say, "I am not saying this to condemn you, but to correct you." For past evils are sometimes recalled for condemnation when there is no hope of correction, but at other times they are recalled for amendment, so that they will be corrected. This is how he speaks here, for as he says elsewhere, I say this for your own benefit (1 Corinthians 7:35).

The reason for this is his joy in their goodness, for as he said before, they are in his heart: You yourselves are our letter of recommendation, written on your hearts, to be known and read by all men (2 Corinthians 3:2). And again, It is right for me to feel this way about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel (Philippians 1:7).

You are, I say, in our hearts to die together and to live together. This can be understood in two ways: concerning the death of guilt and concerning natural death.

Regarding the death of guilt, "to die together" does not mean that we are prepared to die with you—that is, that when you sin, we also want to sin. Instead, it means we experience your death of guilt with as much pain as if it were our own. As the Apostle says, Who is weak, and I am not weak? (2 Corinthians 11:29), and, I die every day (1 Corinthians 15:31). "To live together" means that I take as much joy in your good life in grace as I do in my own.

Regarding natural death, "to die together" means that I am prepared to die for you: I will most gladly spend and be spent for your souls (2 Corinthians 12:15). "To live together" means that I desire you to be my companions in eternal life: If we have died with him, we shall also live with him (2 Timothy 2:11).

After giving an admonition based on what came before, the Apostle now offers his commendation. He first commends the Corinthians and then explains his commendation (v. 5).

He commends them by showing his love, which springs from the good works the Corinthians performed. In the hearts of those who love, four feelings typically arise from the good works their loved ones accomplish.

1. First is a feeling of confidence. Thus, he says, "I have great confidence in you," because he is sure that, having begun well, they will continue to improve. From the good things he has heard about them, he hopes for greater things to come: And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ (Philippians 1:6); Though we speak thus, yet in your case, beloved, we feel sure of better things that belong to salvation (Hebrews 6:9). This confidence is good and beneficial: Therefore do not throw away your confidence, which has a great reward (Hebrews 10:35).
2. Second, from this confidence, he develops a sense of pride. Because a person loves his friend's good as his own, he glories in that good as he would in his own. This is especially true here, for Paul is the cause of their good qualities, just as a teacher is the cause of his disciple's learning. Therefore, he says, "I have great pride in you": The glory of a father is a wise son (Proverbs 10:1).
3. Third, from these two feelings, he develops a sense of comfort. When someone rejoices and glories in his own good deeds or in those of a friend, he has a remedy against sadness. This comfort is a cure for sadness; according to the Philosopher, all delight lessens or completely destroys sadness. If the delight is contrary to the sadness, it eliminates the sadness entirely; if it is not contrary, it only weakens or diminishes it. This is why a person's sadness is lessened whenever something joyful is announced. Because Paul heard joyful things about the Corinthians' repentance, he says, "I am filled with comfort": For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too (2 Corinthians 1:5); So if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind (Philippians 2:1–2).
4. Fourth, a feeling of exuberant joy finally arises. Although sadness is lessened by certain delights, it is not entirely displaced without great joy. The Apostle had endured many trials, but because he found great joy in the good actions of the Corinthians, his sadness was not only completely absorbed, but his joy overflowed. Thus, he says, "With all our affliction, I am overjoyed," meaning his joy overcomes every trial that was in his soul: For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? (1 Thessalonians 2:19); Be patient in tribulation (Romans 12:12).

Next, when he says, For even when we came, he explains his commendation. He mentioned experiencing two things: joy and tribulation. Therefore, he first makes his tribulation clear, and second, his comfort (v. 6).

He elaborates on his trials for two reasons: because his relief was removed, and because the trials were multiplied. Regarding the removal of relief, he says, For even when we came... It is as if he is saying: "Indeed I am in tribulation, because I am comforted by no one, for even when we came into Macedonia, our bodies had no rest." Here he refers to the persecution he suffered in Macedonia when he freed a certain demon-possessed servant girl, as we read in Acts 16:16.

He says, our bodies had no rest, but not "our spirit," because the saints always have peace in their spirit. Even in adversity, the soul, which suffers in the body, rests in the hope of a future reward, although it endures many things contrary to the desires of the flesh.

He also elaborates on his trials by reason of their number when he says, we were afflicted at every turn—that is, with every type of trial in body and soul: In the world you have tribulation; but be of good cheer, I have overcome the world (John 16:33). He explains that he suffered all kinds of trials when he says, fighting without and fear within. This means external combat from persecutions, but internal fear of evil in the heart, fearing future persecutions: In the open the sword shall bereave (Deuteronomy 32:25).

This might seem to contradict Proverbs 28:1: But the righteous are bold as a lion. I answer that the righteous person is without fear in his spirit, but not in his flesh. Alternatively, "without" could mean outside the Church, where conflicts are started by unbelievers, while "fear within" refers to the fear that those inside the Church might fall away from the faith because of persecutors.

A third interpretation is that "without" refers to public fighting, because they are attacked by obvious enemies, while "fear within" is produced by those who call themselves friends but are not. As Boethius says in The Consolation, "No pest can inflict more harm than a friendly enemy." As Scripture says, A man’s foes will be those of his own household (Matthew 10:36).

Then, when he says, But God, who comforts, he states the reason for his comfort, which he commends from two perspectives: the pleasing presence of Titus and the comfort Titus himself had received (v. 7).

He says, therefore: although we were gravely afflicted, God, who comforts the downcast, comforted us by the coming of Titus, whose presence was very pleasing and a great help to me: Who comforts us in all our affliction (2 Corinthians 1:4). He specifies who comforts the downcast [humble] because God does not comfort the proud but resists them, as it says in James 4:6 and 1 Peter 5:5. Instead, He comforts the humble by giving grace, which is the comfort of the Holy Spirit: To comfort all who mourn (Isaiah 61:2).

Paul was comforted not only by Titus's coming but also by the comfort Titus himself had received from the Corinthians. This gives another reason for the Apostle's own comfort. The reason for Titus's comfort was twofold: first, the repentance of the Corinthians in his presence, and second, the devotion they showed to him (v. 13b).

Regarding the first point—their repentance—the Apostle does two things: first, he mentions his comfort in their repentance, and second, he explains something he has said (v. 9b). In discussing his comfort, he does three things: first, he mentions the comfort of Titus; second, the reason for that comfort (v. 7b); and third, the effect of that comfort on his own mind (v. 7c).

Therefore, he says that God comforted them not only by the coming of Titus but also by the comfort with which Titus was comforted by and among the Corinthians.

The reason for this comfort is that Titus himself was comforted by them, as he reported their "longing, your mourning, your zeal for me." Here, the Apostle mentions three praiseworthy qualities to counter three blameworthy qualities they had previously shown:

• They had been lazy regarding good works; against this, he mentions their "longing" to make more progress.
• They had been inclined toward evil; against this, he mentions their "mourning" for sins committed: Make mourning as for an only son (Jeremiah 6:26).
• They had been easily deceived by the false apostles; against this, he mentions their "zeal" against the false apostles, which was born of love for him. For previously, they had been zealous for the false apostles against him.

Then, with the words, so that I rejoiced still more, he describes the feeling he developed from Titus's comfort: joy. In this regard, he does three things: first, he mentions the joy he felt; second, he alludes to his previous doubts; and third, he gives the reason for his joy.

He says, therefore: "I was so pleased with the things Titus related to me that I rejoiced in that news even more than I had grieved in my trials." This is because spiritual things must be preferred to temporal things. Alternatively, he means that he rejoiced more for having made them sad than he had sorrowed before.

The Corinthians had sinned by fornication, and the Apostle had rebuked them, as is evident from the first letter (chapters 5-6). At that time, he wondered what effect that sorrow would have on them—whether good or bad—and this uncertainty made him sad. But later, seeing that good had come from it, he was glad.

Hence, he says: For even if I made you sorry with my letter, I do not regret it now, because you have been corrected. And though I did regret it before—that is, when I was uncertain whether the sadness would lead you to correction or to despair—seeing that that letter grieved you, though only for a while, now I am glad, because you have been converted. He then gives the reason for his joy: he is not glad that they were made sorrowful, but at the effect, which was their repentance. They were grieved not to the point of despair, but grieved into repenting. This is just as a doctor is not glad for the bitterness of the medicine, but for its effect, which is health: As sorrowful, yet always rejoicing (2 Corinthians 6:10).

Having mentioned the comfort the Apostle and Titus experienced because the Corinthians’ grief ended in repentance and not in despair, he now gives the reason for his comfort by commending their sorrow. In this regard, he does two things. First, he commends their sorrow; secondly, from this he arrives at his main point (in verse 12). Concerning the first part, he commends their sorrow based on its cause, and then based on its effect (in verse 10).

The cause for which he commends their sorrow is that it was "according to God." Therefore, he says that although he was sorry for a time about the letter, he now rejoices because they felt a godly grief. It should be noted here that sorrow, joy, and every emotion in general arise from love, for a person is sad when he lacks what he loves. The kind of love determines the kind of sorrow it causes.

There are two kinds of love: one by which God is loved, which gives rise to a sorrow that is "according to God," and another by which the world is loved, which gives rise to a worldly sorrow. The love by which we love God makes us serve Him gladly, honor Him carefully, and joyfully set time apart for Him. But because sin hinders us from serving God—so that we devote no time to Him or seek His honor—the love of God causes sorrow for sin. This is sorrow "according to God."

This sorrow was not in you to produce evil and loss, but rather fruit and merit. Therefore, he says that you suffered no loss through us, because you profit not only from the good and pleasant things we bestow on you but also from our correction that saddens you: For the moment all discipline seems painful rather than pleasant; later it yields the peaceful fruit of righteousness to those who have been trained by it (Hebrews 12:11).

Then, when he says, For godly grief, he commends their sorrow because of its effect, which is the reward of eternal life. In this regard, he does two things. First, he mentions the effect in general; secondly, he discusses what their own experience teaches (in verse 11). Concerning the first point, he mentions the effect of sorrow that is according to God, and then the effect of sorrow that is according to the world (in verse 10b).

He says, therefore: I say that our sorrow was not a loss for you, because godly grief produces a repentance—I say, a repentance that leads to salvation. This is the eternal salvation that is steadfast and belongs to the blessed: But my salvation will be for ever, and my deliverance will never be ended (Isaiah 51:6). This is the work of penance: Repent, for the kingdom of heaven is at hand (Matthew 3:2). He says "steadfast" to exclude temporal salvation, which is transitory and common to both humans and animals: Man and beasts you save, O Lord (Psalms 36:6).

However, an objection might be raised against his statement that sorrow according to God "works penance." It would seem that sorrow according to God is penance itself, for penance is sorrow over evil and is "according to God." Therefore, it does not "work" penance.

I answer that penance has three parts. The first is sorrow (namely, grief and compunction over sins), while the other two are confession and satisfaction. Therefore, when he says that sorrow "works penance," it should be understood that compunction, or sorrow for sin, works the other parts of penance in us—namely, confession and satisfaction.

Alternatively, we might say that "sorrow according to God" is a broader category than penance. Penance concerns one's own sins, whereas one can feel sorrow according to God for both one's own sins and the sins of others. Thus, the effect of sorrow according to God is eternal salvation, but the effect of worldly sorrow is death. Since a person who loves the world is made an enemy of God, as it says in James 4:4, the love of the world causes death. A person is sorrowful according to the world not because he has offended God, but because, having been caught in his sin, he is punished and exposed for it. This is the kind of sadness that should be avoided (Sirach 30:24, Vulgate).

Then, in verse 11, he explains this effect based on what was learned from their experience. It is as if he is saying: This is a truly steadfast salvation, because it is clear from experience that it produces in us many things that lead to salvation. He mentions six of these effects, the first of which is general: carefulness. When a person is free from care, it is easy to become negligent; but when one is sad and fearful, one becomes careful. Hence he says, For see—that is, you have experienced in your own case—what earnestness this godly grief has produced in you to avoid evil and do good: He has shown you, O man, what is good (Micah 6:8); and then, walk carefully with your God.

The other five effects are more specific, pertaining either to internal feeling or external action. Regarding those that pertain to inward feeling, some are for the removal of sin and others for the attainment of good, for a true penitent must depart from evil and do good. For the removal of evil, he lists three effects. First is an eagerness to desist from evil, about which he says, what eagerness to clear yourselves, which is directed against those who tempt us to evil: Resist him, firm in your faith (1 Peter 5:9). Or, according to a gloss, it means an eagerness to defend me against the false apostle: Take the whole armor of God (Ephesians 6:13). The second is that a person becomes indignant with himself for the sins he has committed; concerning this, he says, what indignation. For indignation at oneself produces sorrow according to God: And my wrath upheld me (Isaiah 63:5). The third is that he lives in continual fear of the future, so as to be wary; on this point, he says, what alarm at falling again—that is, fear that the same thing might happen in the future: The fear of God came upon all (Sirach 25:14, Vulgate).

For the attainment of good, he lists two things. The first is a desire for what is good, about which he says, what longing, by which a person is inclined to do good: The desire of the righteous ends only in good (Proverbs 11:23). The second is a righteous zeal, by which one strives to imitate those who are good; regarding this, he says, what zeal to imitate me and other good men: But earnestly desire the higher gifts (1 Corinthians 12:31).

Regarding the effects that pertain to outward action, he mentions two. The first is that they take revenge on themselves for having sinned, and this is useful. Since every evil must be punished either by man or by God, it is better for a person to punish the evil he has done in himself than for God to do it, because as it says in Hebrews 10:31: It is a fearful thing to fall into the hands of the living God. Concerning this, he says, what punishment, because you punish sinners and even yourselves: But I pommel my body and subdue it, lest after preaching to others I myself should be disqualified (1 Corinthians 9:27); (Isaiah 26:18).

The second is that he refrains from sin altogether. Hence, he says, At every point you have proved yourselves... guiltless in the matter—that is, in the matter of being a Christian, with faith leading you: But as servants of God we commend ourselves in every way (2 Corinthians 6:4); He chose us in him before the foundation of the world, that we should be holy and blameless before him (Ephesians 1:4); He who walks in the way that is blameless shall minister to me (Psalms 101:6). Alternatively, "in the matter" about which you were corrected, regarding the favor you showed to the fornicator. But later, by punishing and condemning him, you showed that you were undefiled in this.

Here the Apostle gives the reason why he rejoices over them; then he draws his conclusion, in which he does two things. First, he reveals the intention he had in writing; second, he reveals the joy he had over their correction (2 Corinthians 7:13).

Therefore, he says that because you are now undefiled, it is clear why I wrote to rebuke you in my letter. It was not only on account of the one who did the wrong by staining his father’s chamber with incest, as it says in 1 Corinthians 5, nor was it only for the one who suffered the wrong—that is, the father—as if motivated by a zeal for revenge. Instead, I did this so that our care for you might be revealed; that is, so you might know how careful we are for you.

And I say this in the sight of God, as an oath with God as witness: “For I want you to know how greatly I strive for you” (Colossians 2:1). Or, to put it another way: I have not written to you only for the sake of the one who did the wrong, so that he might be corrected, or for the one who suffered it, so that he might be appeased. Rather, it was so that our care for you might be revealed to you, who were indignant over the insult and the punishment inflicted on the fornicator, and that you would be reconciled to God.

Then he concludes with the joy he had at their correction when he says, “therefore we were comforted.” It is as if he is saying: because I achieved my goal in writing to you—namely, your correction—we were therefore comforted; that is, we took comfort. For a person is joyful when he obtains what he desired and intended: “But by the grace of God” (2 Corinthians 1:12).

Then, when he says, “and besides our own comfort,” he states the second reason for his comfort, which is drawn from the devotion they showed to Titus. In regard to this, he does three things.

1. He mentions the joy he felt at Titus’s joy.
2. He gives the reason for the joy (2 Corinthians 7:14).
3. He describes the matter over which Titus rejoiced (2 Corinthians 7:15).

He says, therefore, that they rejoiced at their correction. Beyond their own comfort, they rejoiced even more at the joy of Titus, and this was because his spirit had been set at rest by all of them. For a leader’s spirit is refreshed when those under his care are obedient to him and respect him: “Refresh my heart in Christ” (Philemon 20). His spirit was set at rest, I say, by all of you, because everyone was either corrected or there was hope for their correction.

He gives the reason for this joy from two perspectives. One is from the perspective of the Apostle: namely, because he was proven to be truthful. For the Apostle had commended the Corinthians to Titus before he went to them. But now, because Titus found them to be exactly as the Apostle had described, the Apostle rejoiced that his words were true.

This is why he says that if he boasted to Titus about them, he was not put to shame; that is, “I do not blush as if I had said something false.” For when a person is found to be a liar, he is ashamed: “A man skilled in words may be hated” . But just as everything he said to them was true—that is, just as he preached the truth to them—so his boasting before Titus proved true.

The other reason is from the perspective of the Corinthians. For friends desire that those whom they love be loved by everyone. Therefore, because Titus loved the Corinthians for their devotion, the Apostle rejoices over this and says, “and his heart goes out all the more to you.”

It is as if Paul is saying: I not only rejoice because I was proven to be truthful, but also because his heart—that is, his affection and great love—goes out all the more to you than before, because he has seen your progress; or, more abundantly than toward others: “Put on then, as God’s chosen ones, holy and beloved, compassion, kindness, lowliness, meekness, and patience” (Colossians 3:12).

He reveals that the reasons for his joy were their obedience and reverence. He notes their obedience when he says, “as he remembers the obedience of you all,” for Titus also praised them for this: “To obey is better than sacrifice” (1 Samuel 15:22); “Listen to me, your father, O children” .

He then mentions their reverence, noting when Paul speaks of the fear—that is, a respectful fear, not a slavish one—and trembling with which they received Titus: “For I bear you witness that, if possible, you would have plucked out your eyes and given them to me” (Galatians 4:15).

And because you acted that way toward him, Paul rejoiced, for he was proven to be truthful and Titus loves you. Therefore, he rejoices, saying, “I have perfect confidence in you,” not only in good will, but also in good works, trusting that you will act well in the future: “In your case, beloved, we feel sure of better things that belong to salvation” (Hebrews 6:9).