Thomas Aquinas Commentary 2 Corinthians 7:1-3

"Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. Open your hearts to us: we wronged no man, we corrupted no man, we took advantage of no man. I say it not to condemn [you]: for I have said before, that ye are in our hearts to die together and live together." — 2 Corinthians 7:1-3 (ASV)

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).