7-2

            2 Cor. 7:4-9a

4 I have great confidence in you; I have great pride in you; I am filled with comfort. With all our affliction, I am overjoyed. 5 For even when we came into Macedonia, our bodies had no rest but we were afflicted at every turn—fighting without and fear within. 6 But God, who comforts the downcast, comforted us by the coming of Titus, 7 and not only by his coming but also by the comfort with which he was comforted in you, as he told us of your longing, your mourning, your zeal for me, so that I rejoiced still more. 8 For even if I made you sorry with my letter, I do not regret it (though I did regret it), for I see that that letter grieved you, though only for a while. 9 As it is, I rejoice, not because you were grieved, but because you were grieved into repenting.

251. – Having given an admonition derived from what went before, the Apostle now gives his commendation. In regard to this he does two things: first, he commends them, secondly, he explains it (v. 5).

252. – He commends them by showing his love, which springs from the good works the Corinthians did. For in the hearts of those who love there are four feelings (affectus) that usually arise from the good works, which the lovers accomplish. First, the feeling of confidence. Hence, he says, I have great confidence in 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. – Secondly, 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, I have great pride in you: “The glory of a father is a wise son” (Prov. 10:1, Aquinas Latin).

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 we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too” (2 Cor. 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” (Phil. 2:1-2).

255. – Fourthly, there finally arises a feeling of exuberant joy, 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, With all our affliction, I am overjoyed, 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 Th. 2:19); “Be patient in tribulation” (Rom. 12:12).

256. – Then when he says, For even when we came, he explains his commendation. But he said that he experienced two things, namely, joy and tribulation. First, therefore, he makes manifest his tribulation; secondly, his consolation (v. 6).

257. – He enlarges upon his tribulations for two reasons, namely, because the cure was removed, and because the tribulations were multiplied. Because of the removal of the cure he says: For even when we came, etc. As if to say: indeed I have tribulation, because I am consoled by no one, for even when we came into Macedonia, our bodies 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 (16:16). He says, our bodies 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 were afflicted at every turn, i.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” (Jn. 16:33). That he had suffered all tribulations he explains when he says, fighting without and fear within, i.e., outside myself the combat 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 Prov. (28:1): “But the righteous are bold as a lion.” 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 The 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).

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 (v. 7).

260. – He says therefore: although we were gravely afflicted here, 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 Cor. 1:4). He says, who comforts the downcast [humble], because he does not comfort the proud but resists them, as it says in James (4:6) and 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” (Is. 61:2).

261. – And not only by his coming but also by the comfort 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’ presence; secondly, the devotion they showed to Titus (v. 13b). In regard to the first he does two things. First, he mentions his comfort in the repentance of the Corinthians; secondly, he explains something he has said (v. 9b). In regard to the first he does three things. First, he mentions the comfort of Titus; secondly, the reason for the comfort (v. 7b); thirdly, the effect of the comfort on the mind of the Apostle (v. 7c).

262. – 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.

263. – The reason for this comfort is that Titus himself was comforted in you, as he told us of your longing, 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, he told us of your longing 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 against the false apostles for love of me. For previously you were zealous for them against me.

264. – Then when he says, so that I rejoiced still more, he mentions the feeling he conceived from Titus’ consolation, namely, one of joy. Hence, in regard to this he does three things: first, he mentions the joy he felt; secondly, he intimates his doubts; thirdly, 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 (chaps. 5-6). 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 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, namely, when I was uncertain whether the sadness would bring you to correct yourselves or to despair, seeing that that letter grieved you, though only for a while, 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 grieved not unto despair, but you were grieved into repenting; 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).

7-3

            2 Cor. 7:9b-11

9b For you felt a godly grief, so that you suffered no loss through us. 10 For godly grief produces a repentance that leads to salvation and brings no regret, but worldly grief produces death. 11 For see what earnestness this godly grief has produced in you, what eagerness to clear yourselves, what indignation, what alarm, what longing, what zeal, what punishment! At every point you have proved yourselves guiltless in the matter.

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; secondly, from this he concludes to his intent (v. 12). In regard to the first he does two things: first, he commends their sorrow on the part of its cause; secondly, on the part of its effect (v. 10).

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, for you felt a godly grief. 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 suffered no loss through us, 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).

267. – The when he says, For godly grief, 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; secondly, what their experience teaches (v. 11). In regard to the first he does two things. First, he mentions the effect of sorrow which is according to God; secondly, of sorrow which is according to the world (v. 10b).

268. – He says therefore: I say that our sorrow was not a loss for you, i.e., for godly grief produces a repentance, I say, that leads to 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” (Is. 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, that sadness which 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 Jas. (4:4), the love of the world causes death. 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 (Sir. 30:24, Vulgate).

270. – Then (v. 11) he explains this effect from the experience learned from them. As if to say: a truly steadfast 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 see, i.e., you have experienced in your own case, what earnestness this godly grief has produced 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 eagerness to clear yourselves, 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” (Is. 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 alarm at falling again, namely, that the same thing might happen in the future: “The fear of God came upon all” (Sir. 25:14, Vulgate). As to the attainment of good he lists two things. The first is desire for what is good; as to this he says, what longing [desire], by which a man is inclined to do good: “The desire of the righteous ends only in good” (Prov. 11:23). Secondly, good rivalry, 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)

272. – Of those which pertain to outward action he mentions two. 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 [God] does not punish here, it is better that a man punish in himself the evil that he has done than that God do it, because as it says in Heb. (10:31): “It is a fearful thing to fall into the hands of the living God.” As to this he says, what punishment, 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); (Is. 26:18). The second is that he refrain from sin altogether; hence he says, At every point you have proved yourselves, namely, with faith leading you, guiltless in the matter, i.e., of being a Christian: “But as servants of God we commend ourselves in every way” (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.

7-4

            2 Cor. 7:12-16

12 So although I wrote to you, it was not on account of the one who did the wrong, nor on account of the one who suffered the wrong, but in order that your zeal for us might be revealed to you in the sight of God. 13 Therefore we are comforted. And besides our own comfort we rejoiced still more at the joy of Titus, because his mind has been set at rest by you all. 14 For if I have expressed to him some pride in you, I was not put to shame; but just as everything we said to you was true, so our boasting before Titus has proved true. 15 And his heart goes out all the more to you, as he remembers the obedience of you all, and the fear and trembling with which you received him. 16 I rejoice, because I have perfect confidence in you.

273. – Here the Apostle assigns the reason why he rejoices over them; then he draws his conclusion, in which he does two things. First, he discloses the intention he had in writing; secondly, he reveals the joy he had over their amendment (v. 13).

274. – He says therefore: from the fact that you are undefiled, it is apparent that although I wrote to you to rebuke you in my epistle, 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 Cor. (chap. 5), nor on account of the one alone who suffered the wrong, namely, on account of the father, as if not on account of the zeal for revenge only, but I did this that our solicitude might be revealed, which we have for you, i.e., that 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” (Col. 2:1). Or another way: I have not written to you only for the sake of him that did the wrong, that he might be corrected, or for him that suffered it, that he might be placated, but that our solicitude for you might be revealed, namely, to you who were indignant for the insult and for the punishment inflicted on the fornicator: be reconciled to God.

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: “But by the grace of God” (2 Cor. 1:12).

276. – Then when he says, and besides our own comfort, 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; secondly, the reason for the joy (v. 14); thirdly, the matter over which Titus rejoiced (v. 15).

277. – He says, therefore: we did rejoice at your amendment, and besides our own comfort, we rejoiced still more than we were disturbed by the tribulation, at the joy of Titus: and this because his mind has been set at rest by you all. For a prelate’s spirit is refreshed when his subjects are obedient to him and revere him: “Refresh my heart in Christ” (Phlm. 20). Set at rest, I say, by you all, because all are either amended or there is a hope of amendment.

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, for if I have expressed to him some pride in you, by commending you, I was not 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 just as everything we said to you was true, i.e., as I have preached the truth to you, so our boasting before Titus has proved true. 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 heart goes out all the more to you. As if to say: I not only rejoice because I was found to be right, but also because his heart, i.e., his charity and great love, goes out all the more to 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).

279. – He discloses that the matters over which he rejoiced were their obedience and reverence: obedience, when he says, as he remembers 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, and the fear, namely, filial and not servile, with fear of soul and trembling of 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, because I have perfect confidence in you, not only in good will, but also in good works, that you will act well in the future: “In your case, beloved, we feel sure of better things that belong to salvation” (Heb. 6:9).