Chapter 7 Purification through Suffering

Lecture 1 Purification of flesh and spirit

^7:1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all defilement of the flesh and of the spirit, perfecting sanctification in the fear of God. [n. 245]

245. Having informed the Corinthians how to behave in the future, the Apostle now commends them on the good they have accomplished in the past. But in order to connect the past with the future,

he first concludes his admonition;

second, he commends them, at great is my confidence.

In regard to the first he does three things.

First, he gives the admonition;

second, he gives himself as an example to have the admonition obeyed, at receive us;

third, he states his intention in admonishing them, at I do not say this to your condemnation.

246. In regard to the first he does three things. First, he gives them a motive for observing the admonition, and this is a promise made to them. Hence, he says, having therefore these promises, dearly beloved, namely, that God may dwell in you, and that you may receive us.

247. Second, he gives the admonition, when he says, let us cleanse ourselves, because those promises are given only to those who are clean; and so let us cleanse ourselves from all defilement of the flesh and of the spirit, i.e., of carnal and spiritual vices: purify yourselves, you who bear the vessels of the Lord (Isa 52:11).

Here it should be noted that every sin which is consummated in carnal delight is carnal, while that which is consummated in spiritual delight is spiritual. That is why carnal sins, if they are considered in their consummation, are two in number, namely, gluttony and lust; but the others are spiritual sins. But if they are considered in their origin, then all sins can be considered carnal, because all of them have their origin in a conception of the flesh. In this sense he 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 (Gal 5:19).

248. Third, he mentions how they can fulfill the admonition when he says, perfecting sanctification.

For someone could say: were we not cleansed in baptism? That is why he added, perfecting sanctification, i.e., let us perfect the original cleansing in baptism. For the same is holy that is clean: be holy, for I am holy (Lev 11:44).

Let us be perfect, I say, because philosophers have tried to be perfect and have failed, because they were unable to avoid sins. For no matter how many other sins they avoided or how well they exercised the acts of the virtues, the sin of unbelief remained in them. Consequently, cleanness is made perfect only in the true worship of God. And this is what he says: in the fear, i.e., in the worship, of God: the fear of God has set itself over all things (Sir 25:14).

But this seems contrary to Colossians: and above all these put on love, which binds everything together in perfect harmony (Col 3:14). Therefore, sanctification is not perfected in the fear of God, but in the love of God.

I answer that he is speaking here of filial fear, which is the 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 carefulness. For love causes security, which sometimes begets negligence; but one who fears is always careful.

^7:2 Receive us. We have injured no man: we have corrupted no man: we have overreached no man. [n. 249]

249. Then when he says, receive us, he offers himself as an example. As if to say: take us as an example: be imitators of me as I am of Christ (1 Cor 11:1). For I have guarded myself against uncleanness by holiness, because I have injured no one.

Here it should be noted that a person might injure his neighbor in three ways, but Paul did not injure them in any of these ways. First, in his person, as to this he says, we have injured no man, namely in his person, as wicked masters do: who tear the skin from off my people (Mic 3:2). Second, in their reputation by inducing them to evil by example and persuasion; as to this he says, we have corrupted no man. Bad company ruins good morals (1 Cor 15:33). Third, by stealing their goods; as to this he says, we have overreached no man: that no man transgress and wrong his brother in this matter (1 Thess 4:6).

^7:3 I do not say this to your condemnation. For we have said before that you are in our hearts: to die together and to live together. [n. 250]

250. Then when he says, I do not say this to your condemnation, he discloses his intention. As if to say: I do not say this to condemn you, but to correct you. For past evils are wont to be recalled sometimes for condemnation, when there is no further hope of correction; and sometimes for amendment, so that they will be corrected. And this is the way he speaks here: I do not say this to your condemnation: I say this for your own benefit (1 Cor 7:35).

The reason for this is that I rejoice in your good: for we have said before that you are in our hearts (2 Cor 3:2); it is right for me to feel thus about you all, because I hold you in my heart (Phil 1:7).

You are, I say, in our hearts, namely, to die together and to live together. This can be understood of the death of guilt and of natural death. Of the death of guilt, not that we are prepared to die with you, i.e., not that when you sin, we want to sin, but we take your death of guilt with as much pain as our own. Who is weak, and I am not weak? (2 Cor 11:29); I die everyday (1 Cor 15:31). And to live together, because I take as much joy in your good life in grace as in my own. Of natural death: then to die together it taken to mean that I am prepared to die for you: I will most gladly spend and be spent for your souls (2 Cor 12:15); to live together, i.e., I desire you to be companions in eternal life: if we have died with him, we shall also live with him (2 Tim 2:11).

Lecture 2 Paul’s comfort in tribulation

^7:4 Great is my confidence for you: great is my glorying for you. I am filled with comfort: I exceedingly abound with joy in all our tribulation. [n. 251]

. Having given an admonition derived from what went before, the Apostle now gives his commendation.251

In regard to this he does two things:

first, he commends them;

second, he explains it, at for also, when we had come.

. He commends them by showing his love, which springs from the good works the Corinthians did.252

For in the hearts of those who love there are four feelings that usually arise from the good works, which the lovers accomplish. First, the feeling of confidence. Hence, he says, great is my confidence for you, inasmuch as I am confident that, having begun well, you will always get better. Consequently, from the good things I have heard about you I hope 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 (Phil 1:6); though we speak thus, yet in your case, beloved, we feel sure of better things that belong to salvation (Heb 6:9). And this confidence is good and salutary: therefore do not throw away your confidence, which has a great reward (Heb 10:35).

253. Second, from this confidence he conceives a feeling of glory; for as a result of loving a friend’s good as his own, a person glories in that good as he glories in his own. And this is especially true here, because he is the cause of their goods, as a teacher is the cause of his disciple’s doctrine. Hence he says, great is my glorying for you: the glory of a father is a wise son (Prov 10:1).

254. Then as a result of these two feelings he conceives a feeling of consolation, when the one who rejoices and glories in his own goods or in those of his friend has a remedy against sadness.

This consolation is a cure for sadness; and according to the Philosopher every delight weakens or entirely destroys sadness. If the delight is contrary to the sadness, it totally swallows up the sadness; but if it is not contrary, it weakens or diminishes it. This is why when a person is sad, his sadness is lessened whenever something joyful is announced to him. Therefore, because he heard joyful things about the Corinthians, he says, I am filled with comfort, having heard of your amendment: for as the sufferings of Christ abound in us: so also by Christ does our comfort abound (2 Cor 1:5); so if there is any encouragement in Christ . . . complete my joy by being of the same mind (Phil 2:1–2).

. Fourth, there finally arises a feeling of exuberant joy,255

for although sadness is lessened by certain delights, it is not entirely displaced unless there is great joy. But although the Apostle had endured many tribulations, yet because he found great joy in the good actions of the Corinthians, not only was sadness entirely absorbed, but his joy superabounds. Hence he says, I exceedingly abound with joy in all our tribulation, i.e., my joy overcomes every tribulation that was in my soul: for what is our hope or joy or crown of boasting before our Lord Jesus at his coming? (1 Thess 2:19); be patient in tribulation (Rom 12:12).

^7:5 For also, when we had come into Macedonia, our flesh had no rest: but we suffered all tribulation. Combats without: fears within. [n. 256]

256. Then when he says, for also, when we had come into Macedonia, he explains his commendation. But he said that he experienced two things, namely, joy and tribulation.

First, therefore, he makes manifest his tribulation;

second, his consolation, at but God, who comforts.

. He enlarges upon his tribulations for two reasons, namely, because the cure was removed, and because the tribulations were multiplied.257

Because of the removal of the cure he says: for also, when we had come into Macedonia, our flesh had no rest. As if to say: indeed I have tribulation, because I am consoled by no one, for also when we had come into Macedonia, our flesh had no rest. Here he is referring to the persecution he suffered in Macedonia, when he freed a certain possessed maidservant, as we read in Acts 16.

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

258. But he enlarges upon his tribulations by reason of their number when he says, we suffered all tribulationi.e., every type of tribulation in the body and in the soul: in the world you have tribulation; but be of good cheer, I have overcome the world (John 16:33). That he had suffered all tribulations he explains when he says, combats without, fear within, i.e., outside myself, the combats of persecutions, but within, i.e., in the heart, the fear of evil, fearing persecutions in the future: in the open the sword shall bereave (Deut 32:25).

But this seems contrary to Proverbs: but the righteous are bold as a lion (Prov 28:1). I answer that he is without dread as to the spirit, but not as to the flesh.

Or without, i.e., outside the Church, combats are started by unbelievers; but fear within, lest those who are in the Church fall away from the faith on account of persecutors. Or without, i.e., in public, fighting, because we are attacked by obvious enemies; fear within, which is produced in us by those who call themselves friends but are not. For as Boethius says in On Consolation: no pest can inflict more harm than a friendly enemy. A man’s foes will be those of his own household (Matt 10:36).

^7:6 But God, who comforts the humble, comforted us by the coming of Titus. [n. 259]

259. Then when he says, but God, who comforts, he states the reason for his consolation, which he applauds from two aspects, namely, from the gratifying presence of Titus and from the consolation of Titus, at and not by his coming only.

260. He says, therefore: although we were gravely afflicted here, God, who comforts the humble, comforted us by the coming of Titus, whose presence was very pleasing and a great help to me: who comforts us in all our tribulation(2 Cor 1:4).

He says, who comforts the humble, because he does not comfort the proud but resists them, as it says in James (Jas 4:6) and 1 Peter (1 Pet 5:5). But he comforts the humble by giving grace, which is the consolation of the Holy Spirit: to comfort all who mourn (Isa 61:2).

^7:7 And not by his coming only, but also by the consolation with which he was comforted in you, [n. 261] relating to us your desire, your mourning, your zeal for me: so that I rejoiced the more. [n. 263]

261. And not by his coming only, but also by the consolation with which he was comforted in you. Here he gives another reason for the Apostle’s consolation, namely, the consolation of Titus. The reason for this comfort is twofold: first, the amendment of the Corinthians, which they had in Titus’s presence; second, the devotion they showed to Titus, at but in our consolation.

In regard to the first he does two things.

First, he mentions his comfort in the repentance of the Corinthians;

second, he explains something he has said, at for you were made sorrowful.

In regard to the first he does three things.

First, he mentions the comfort of Titus;

second, the reason for the comfort, at relating to us;

third, the effect of the comfort on the mind of the Apostle, at so that I rejoiced the more.

. He says, therefore: God not only comforted us in the coming of Titus, but also in the comfort with which Titus was comforted by you and in you.262

263. The reason for this comfort is that Titus himself was comforted in you, relating to us your desire, your mourning, your zeal for me.

Here he mentions three praiseworthy things to counter the three blameworthy things that were in them. For they were lazy in regard to the good; against this he says, relating to us your desire to make more progress.

They were also prone to evil; against this he says, your mourning, namely for sins committed: make mourning as for an only son (Jer 6:26).

Finally, they were easily deceived by the false apostles; against this he says, your zeal for love of me, against the false apostles. For previously you were zealous for them against me.

264. Then when he says, so that I rejoiced the more, he mentions the feeling he conceived from Titus’s consolation, namely, one of joy. Hence, in regard to this he does three things: first, he mentions the joy he felt; second, he intimates his doubts; third, the reason for the joy.

He says, therefore: I was so pleased with the things Titus related to me, that I rejoiced still more in that than I grieved in my tribulations. For spiritual things must be preferred to temporal things.

Or that I rejoiced still more for having saddened you than I sorrowed before. For they had sinned by fornication, and the Apostle has rebuked them, as is evident from the first epistle. But at that time he wondered what effect that sadness would have, whether good or bad; therefore, in his wonder he felt sad. But later, seeing that good had come from it, he was glad. Hence, he says: for although I made you sorrowful with my epistle, I do not repent, because you have been corrected. And if I did repent, namely, when I was uncertain whether the sadness would bring you to correct yourselves or to despair, seeing that the same epistle (although but for a time) did make you sorrowful, now I am glad, because you have been converted.

Then he gives the reason for his joy, because I am not glad that you were made sorrowful, but at the effect, namely, your amendment, because you were made sorrowful, not unto despair, but unto penance; just as a physician is not glad at the bitterness of the medicine, but at the effect, namely, health: as sorrowful, yet always rejoicing (2 Cor 6:10).

^7:8 For although I made you sorrowful by my epistle, I do not repent. And if I did repent, seeing that the same epistle (although but for a time) did make you sorrowful,

^7:9 Now I am glad: not because you were made sorrowful, but because you were made sorrowful unto penance. For you were made sorrowful according to God, that you might suffer damage by us in nothing.

Lecture 3 Sorrow according to God

^7:9 Now I am glad: not because you were made sorrowful, but because you were made sorrowful unto penance. For you were made sorrowful according to God, that you might suffer damage by us in nothing. [n. 266]

265. Having mentioned the comfort the Apostle and Titus experienced at the grief of the Corinthians, because it ended in repentance and not in despair, he now gives the reason for his comfort by commending their sorrow.

In regard to this he does two things.

First, he commends their sorrow;

second, from this he concludes to his intent, at although I wrote to you.

In regard to the first he does two things:

first, he commends their sorrow on the part of its cause;

second, on the part of its effect, at for the sorrow that is according to God.

266. The cause on account of which he commends their sorrow is that it was according to God. Therefore he says: although for a time I was sorry for the epistle, nevertheless I rejoice now, because you were made sorrowful according to God.

Here it should be noted that sorrow and joy and generally every emotion 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. But there are two kinds of love: one by which God is loved, and from this arises a sorrow which is according to God; the other is that by which the world is loved, and from this arises a worldly sorrow. The love by which we love God makes us serve him gladly, honor him carefully and set some time apart for God joyfully. But because sin hinders us from serving God, we devote no time to him or seek his honor, the love of God causes sorrow for sin: and this is sorrow according to God. This sorrow was not in you to produce evil and loss, but fruit and merit. Hence, he says, that you might suffer damage by us in nothing, because you profit not only from the good and pleasant things we bestow on you, but also from the fact that we correct and sadden 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 (Heb 12:11).

^7:10 For the sorrow that is according to God works penance, steadfast unto salvation: but the sorrow of the world works death. [n. 267]

267. Then when he says, for the sorrow that is according God, he commends their sorrow because of its effect, which is the reward of eternal life.

In regard to this he does two things.

First, he mentions the effect in general;

second, what their experience teaches, at for behold this selfsame thing.

In regard to the first he does two things.

First, he mentions the effect of sorrow which is according to God;

second, of sorrow which is according to the world, at but the sorrow of the world.

268. He says, therefore: I say that our sorrow was not a loss for you, i.e., for the sorrow that is according to God works penance, I say, that is steadfast unto salvation, i.e., eternal salvation, which is a steadfast salvation belonging to the blessed: but my salvation will be for ever, and my deliverance will never be ended (Isa 51:6); and this is the work of penance: repent, for the kingdom of heaven is at hand (Matt 3:2).

He says, steadfast, to exclude temporal, which is transitory and common to men and beasts: man and beasts you save, O Lord (Ps 35:8).

269. But against what he says, the sorrow that is according to God works penance, it seems that the very sorrow according to God is penance. 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 of which is sorrow, namely grief and compunction over sins; the other two are confession and satisfaction. Therefore, when he says that sorrow works penance, it is to be understood that compunction or sorrow for sin works penance in us, i.e., the other parts of penance, namely, confession and satisfaction.

Or we might say that sorrow according to God is more common than penance, because penance is about one’s own sins, but one sorrows according to God for his own sins and those of others.

Thus, therefore, the effect of sorrow according to God is eternal salvation, but the effect of sorrow according to the world is death. For since a person who loves the world is made an enemy of God, as it says in James, the love of the world causes death (Jas 4:4). For a person is sorrowful according to the world, not because he offended God by sin, but because, being caught in his sin, he is punished for it and exposed; and this sadness should be avoided in sins: drive away sadness far from you (Sir 30:24).

^7:11 For behold this selfsame thing, that you were made sorrowful according to God, how great the carefulness it works in you: what defense, what indignation, what fear, what desire, what zeal, what revenge. In all things you have showed yourselves to be undefiled in the matter. [n. 270]

270. Then he explains this effect from the experience learned from them, when he says, for behold this selfsame thing, that you were made sorrowful according to God, how great the carefulness it works in you. As if to say: truly steadfast unto salvation, because it is clear from experience that it works in us many things that lead to salvation.

He mentions six of these things, one of which is general, namely, carefulness. For when a person is free of care, it is easy for him to become negligent; but when he is sad and fearful, he is careful. Hence he says, for behold i.e., you have experienced in your own case, this selfsame thing, that you were made sorrowful according to God, how great the carefulness it works in you, to avoid evil and to do good: he has shown you, O man, what is good (Mic 6:8); and then, walk carefully with your God.

271. The other five are special: some pertain to internal feeling and some to external action. Of those that pertain to inward feeling, some are for the removal of sin, and some for the attainment of good. For a true penitent should depart from evil and do good.

In regard to the removal of evil he lists three, the first of which is to desist from evil; as to this he says, what defense, against those who induce us to evil: resist him, firm in your faith (1 Pet 5:9). Or according to a Gloss, to defend me against the false apostle. Take the whole armor of God (Eph 6:13). The second is that a man be indignant against himself for the sins he has committed; as to this he says, what indignation. For indignation at oneself works sorrow according to God. And my wrath upheld me (Isa 63:5). The third is that he live in continual fear of the future, so as to be wary; as to this he says, what fear, namely, that the same thing might happen in the future. The fear of God came upon all (Sir 25:14).

As to the attainment of good he lists two things. The first is desire for what is good; as to this he says, what desire, by which a man is inclined to do good: the desire of the righteous ends only in good (Prov 11:23). Second, what zeal, by which one strives to imitate those who are good; as to this he says, what zeal to imitate me and other good men: but earnestly desire the higher gifts (1 Cor 12:31)

. Of those which pertain to outward action he mentions two.272

The first is that they take revenge on themselves for having sinned; and this is useful. For since every evil must be punished either by man or by God, if he does not punish it here, it is better that a man punish in himself the evil that he has done than that God do it, because as it is said: it is a fearful thing to fall into the hands of the living God (Heb 10:31). As to this he says, what revenge, i.e., 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 Cor 9:27); we did not make justice (Isa 26:18).

The second is that he refrain from sin altogether; hence he says, in all things you have showed youselves, namely, with faith leading you, to be undefiled in the matter, i.e., of being a Christian: in all things let us exhibit ourselves as the ministers of God (2 Cor 6:4); he chose us in him before the foundation of the world, that we should be holy and blameless before him (Eph 1:4); he who walks in the way that is blameless shall minister to me (Ps 101:6). Or in the matter about which you were corrected, for the favor you did for the fornicator; but later by punishing and condemning him you showed that you were undefiled in this.

Lecture 4 Confidence and rejoicing

^7:12 Therefore, although I wrote to you, it was not for the sake of him who did the wrong, nor for him who suffered it: but to manifest our carefulness that we have for you before God: [n. 273]

. Here the Apostle assigns the reason why he rejoices over them; then he draws his conclusion, in which he does two things.273

First, he discloses the intention he had in writing;

second, he reveals the joy he had over their amendment, at therefore we were comforted.

274. He says, therefore: from the fact that you are undefiled, it is apparent that although I wrote to youto rebuke you in my epistle, it was not for the sake of him who did the wrong, by staining his father’s chamber with incest (1 Cor 5:1), nor for him alone who suffered it, namely, on account of the father, as if not on account of the zeal for revenge only, but I did this that to manifest our carefulness that we have for you, i.e., that you might know how careful we are for you. And I say this before God, as an oath with God as witness. Or to manifest our carefulness that we have for you before God, i.e., for all; for I want you to know how greatly I strive for you (Col 2:1).

Or another way: I have not written to youonly for the sake of him who did the wrong, that he might be corrected, or for him who suffered it, that he might be placated, but to manifest our carefulness that we have for you before God, namely, to you who were indignant for the insult and for the punishment inflicted on the fornicator: be reconciled to God.

^7:13 Therefore we were comforted. [n. 275] But in our consolation we did the more abundantly rejoice for the joy of Titus, because his spirit was refreshed by you all. [n. 276]

275. Then he concludes to the joy he had at their correction when he says, therefore, we were comforted. As if to say: because I obtained this from writing to you, namely, that you are corrected, therefore, we were comforted, i.e., we took comfort. For a man is joyful when he obtains what he desired and intended: and more abundantly towards you (2 Cor 1:12).

276. Then when he says, but in our consolation, he states the second cause of his comfort, which is taken from the devotion they showed to Titus.

In regard to this he does three things.

First, he mentions the joy he felt at Titus’ joy;

second, the reason for the joy, at and if I have boasted anything to him;

third, the matter over which Titus rejoiced, at remembering the obedience of you all.

277. He says, therefore: we did rejoice at your amendment, but in our consolation we did the more abundantly rejoice than we were disturbed by the tribulation, for the joy of Titus. Or we did the more abundantly rejoice, i.e., the joy of Titus brought more joy to our consolation; and this because his mind has been set at rest by you all. Because his spirit was refreshed by you all when his subjects are obedient to him and revere him. Refresh my heart in Christ (Phlm 20).

Refreshed, I say, by you all, because all are either amended or there is a hope of amendment.

^7:14 And if I have boasted anything to him of you, I have not been put to shame: but as we have spoken all things to you in truth, so also our boasting that was made to Titus is found a truth. [n. 278]

278. He assigns the reason for this joy from two aspects: one is on the part of the Apostle, namely, because he was found 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 just as the Apostle had said, he rejoiced that his words were true. And this is what he says, and if I have boasted anything to him of you, by commending you, I have not been put to shame, i.e., I do not blush as having said something false. For when a person is found to be a liar, he is ashamed. A man skilled in words may be hated (Sir 37:20). But as we have spoken all things to you in truth, i.e., as I have preached the truth to you, so also our boasting that was made to Titus is found a truth.

The other reason is on the part 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 bowels are more abundantly towards you. As if to say: I not only rejoice because I was found to be right, but also because his bowels i.e., his charity and great love, goes out more abundantly towards you than before, because he has seen your progress; or, more abundantly than towards others. Put on then, as God’s chosen ones, holy and beloved, compassion, kindness, lowliness, meekness, and patience (Col 3:12).

^7:15 And his bowels are more abundantly towards you: remembering the obedience of you all, how with fear and trembling you received him. [n. 279]

279. He discloses that the matters over which he rejoiced were their obedience and reverence: obedience, when he says, remembering the obedience of you all; for this also he praised you. To obey is better than sacrifice (1 Sam 15:22); listen to me, your father, O children (Sir 3:1). But their reverence when he says, how with fear, namely, filial and not servile, with fear of soul and tremblingof body with which you received him: for I bear you witness that, if possible, you would have plucked out your eyes and given them to me (Gal 4:15).

And because you acted that way toward him, I rejoiced, for I was found to be right and he loves you. Hence, I rejoice that in all things I have confidence in you, not only in good will, but also in good works, that you will act well in the future. We trust better things of you, and nearer to salvation (Heb 6:9).

^7:16 I rejoice that in all things I have confidence in you.

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Commentary on 2 Corinthians

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