Commentary on 2 Corinthians 7.1–8.24

“Having, then, these promises, dearly beloved, let us cleanse ourselves from all defilement of the flesh, perfecting the holiness of the spirit in the fear of God.” What he says is plain; yet defilement of the flesh is to be understood in many ways. For this is why he did not say “from defilement of the flesh” but “from all defilement,” so that we may flee all fleshly vices; for everything that the law forbids is fleshly. “So that we may perfect the holiness of the spirit in the fear of God.” We perfect the holiness of the spirit if we follow what is right in the fear of God, so that, abstaining from sins under the name of Christ, we may be holy. For those who seem to restrain themselves from vices without professing Christ are sanctified according to the world, not according to the Spirit of God; because according to God those are clean who are faithful; but the rest, whatever they are like, are unclean. For whatever is without Christ is unclean, as he says to Titus: “For to unbelievers nothing is clean; for their mind and conscience are defiled” (Titus 1:15).

“Receive us. We have harmed no one, we have burdened no one, we have taken advantage of no one.” He wants them to consider what he says, so that, receiving these things into their mind, they may conclude for themselves that what he says is true; and, spurning those whom he touches on, they may turn their whole mind to those whom they see love them with true affection. For it was the false apostles who both harmed them, corrupting their minds, and burdened their purses by the circumvention of serpentine cunning.

“I do not say this to condemn you.” That is: I do not cast you off, but admonish you to correct yourselves; for one who condemns someone does not forgive him. “For I have said before that you are in our hearts, to die together and to live together.” From what was said before he wants them to know with what mind he speaks to them. For he certainly does not cast off those whom he wishes to have as sharers both in present sufferings for Christ and in the future life; rather, he exhorts them to make themselves worthy of that sharing.

“Great is my confidence toward you, great my glorying about you; I am filled with consolation, I overflow with joy in all our affliction.” This confidence comes from the rebuke of the first letter: because they did not take it harshly, they gave him confidence to admonish them; for they seemed to want to correct themselves, and so he glories. For their sake he declares that his own mind too was consoled in this respect, so much that he testifies that he overflows with joy in every affliction; for, seeing that there is hope in those for whom he suffers distress, he rejoices when he is afflicted, sure that he will receive a reward from God for their salvation gained.

“For when we had come into Macedonia, our flesh had no rest.” He recalls the afflictions and beatings they suffered for the sake of believers, to provoke them further to love. “Our flesh,” he says, “had no rest,” so that they might suffer with them, sure that they were giving up their lives even to death for the salvation of the faithful. For before one tribulation and bodily injury was over, another would come, so that the sufferer had no rest. For since all flesh is without sense, he indicates that it had and has no rest in suffering; but the soul, although it too suffered in the body, yet in this respect has rest, that it hopes God will give a reward for these tribulations that are inflicted by the faithless because of the faith. Indeed, in that very affliction they were singing hymns to God (Acts 16:25). “But in all things we were afflicted.” According to the history, at the Lord's call they entered Macedonia; and when not a few had believed, and they had found the support of the woman Lydia, who believed with all her household, then it happened that he drove out a python spirit, that is, a spirit of divination, from the slave girl of certain people, who, seeing that they had lost no small profit, which the girl brought in by divining, stirred up a riot against Paul and Silas and dragged them to the forum before the magistrates; and these, laying many blows on them, sent them into the inmost prison, so that they fastened their feet in the stocks. This is the affliction that they suffered in Macedonia. And this is why he says: “Our flesh had no rest.” “Fightings without, fears within.” There were fightings for the body when it was beaten; fears for the mind. For fear is where understanding is; but this fear was for those who had believed, lest they be made to stumble by his suffering. For what would he now fear for himself, who was suffering? Besides, he says in the Acts of the Apostles that he was ready not only to be bound but also to die for the name of Jesus Christ (Acts 21:13). He seems, then, to have signified that the whole man was afflicted in the flesh, in such a way that it is by no means to be understood that, with respect to the spirit, which is given to a person to remain because it is impassible, it could have been afflicted; but that the whole man, with respect to body and soul, is said to be afflicted in the flesh, but with respect to the spirit impassible. It can also be understood thus: “fightings without,” that is, in public, were waged by the faithless against the faithful, as, full of fury, they resisted the truth; and the news of this generated fear within, where the Apostle was. For what person does not fear distress? But because he was more inclined to the things of God, he overcame this fear by hope.

“But God, who consoles the humble, consoled us by the coming of Titus.” Since God is not unmindful of his own, but always gives them consolation in tribulation, he hastened the coming of Titus, so that it might be a refreshment to those placed in fear. For it is a great consolation to a sufferer if he has someone with him who grieves with him.

“And not only,” he says, “by his coming, but also by the consolation with which he himself was consoled in you.” He adds more to the consolation, indicating that he had heard from Titus of their ready will to be converted, so much so that Titus, who had grief over their disobedience, received consolation from their repentance. The Apostle shows how great an affection he had toward them: that he took no account of the depths of the prison, nor of the pain of blows on his torn body, nor of the stocks in which his feet had been fastened; but, having heard of their correction, he rejoiced and, forgetting his sufferings, gave thanks to God for their salvation, regarding this as a recompense for his tribulations. “Reporting to us your longing.” Titus reported that they had a longing to amend themselves; for, learning what has been promised to those who live well, they were stirred to long for it. “Your weeping.” When rebuked they wept, grieving that they had sinned, and did not try to excuse themselves; hence the Apostle glories in them. “Your zeal for me”; for learning the Apostle's love toward them, they began to defend him against his adversaries.

“So that I rejoiced the more; for even if I saddened you by the letter, I do not regret it.” It is plain that one ought not to regret a matter from which such an effect followed, since he had rebuked their errors rather severely in the first letter. “I do not regret,” he says, “having written rather harshly, because the case demanded it.”

“And if I did regret it, I see that that letter, even if it saddened you for an hour, now I rejoice.” He says this: if I did regret it, he says, out of love, because I saddened you, the consolation of joy would follow, because it profited you that I saddened you. “Not because you were saddened, but because you were saddened to repentance; for you were saddened according to God.” For this reason he says he rejoiced: because they were saddened with shame, not with anger. For whoever, when reproved, feels shame promises to correct himself; but whoever grows angry shows that he will be worse. “So that you might suffer loss in nothing from us.” So that all our actions, he says, may have effect in you; even our having saddened you is for your good.

“For the sorrow that is according to God works repentance unto stable salvation.” It is plain that one who is sad because he has sinned is sad according to God; for he grieves that he did what God hates. This pertains to the stability of salvation. “But the sorrow of this world works death.” He says this because, as sorrow according to God works life, for one repents and hopes for God's mercy, so sorrow according to the world works death. For a sinner who is found out is sad as one about to be punished, having no one from whom to hope for mercy; and even if perhaps there is no one at present to punish him, yet he will not be able to escape God's judgment.

“For behold, this very being saddened according to God, how much earnestness it produces in you!” It is true that one who repents is anxious not to sin again. “Yes, excuse.” Rightly; for repentance has not excuse but confession. “Yes, fear.” He shows fear in the sinner who asks pardon for his offence. “Yes, longing.” One who knows that he has been made misshapen through sin longs to be re-formed. “Yes, zeal.” One who understands that his being rebuked is for his own good begins to be zealous to accomplish good works. “Yes, vindication.” It is necessary that one should vindicate one whose affection toward himself he feels; and one who afflicts himself because of his offence takes vindication on himself. “In everything you have shown yourselves to be pure in this matter.” Since they seem to have pondered everything that pertains to the progress of a better hope, having zeal for the Apostle and their teacher in all the duties of human conduct, they strive, with faith as their guide, to be seen as upright.

“Therefore, even if I wrote to you, it was not on account of the one who acted wickedly.” By the one who acted wickedly he means the man who had committed incest; and he also touches on those whom he indicates in the first letter to have done injury and fraud to the brothers. “Nor on account of the one who was wickedly treated” (1 Cor 6:7). They were wickedly treated because they suffered wrongs from their brothers. This is the sense he recalls at the head of the letter, where he says: “If you have forgiven anyone anything, I also” (2 Cor 2:10). For he shows that he wrote that they should be forgiven not so much for the sake of those who had sinned as rather for the sake of the church; because when one acts wickedly there are many who are put to shame, and when one suffers insult or fraud there are many who are indignant; because if one member suffers anything, all the members suffer with it. “But so that our earnestness, which we have for you before God, might be made manifest.” By amending the unjust, sanctifying the polluted, and reconciling them to the church, he shows that he has care for the whole people, according to what I mentioned above.

“Therefore we have received consolation.” He says that he has received, and therefore also gives, consolation. He received it when he learned that those whom he was reproving wished to correct themselves, so as to re-form themselves through repentance; but he gives it when he calls them back to the church, lest, saddened for a long time, they despair of themselves and turn aside to a public and deadly life. “But in our consolation we rejoiced still more over the joy of Titus, because his spirit was refreshed by all of you.” Hearing that those rebuked by the first letter wished to correct themselves, he received consolation. But learning from Titus that they felt grief for their error, he was increased in consolation, filled with joy, because their will had begun to be proved in deed, Titus, a fit witness, reporting this with gladness of heart.

“For in whatever I boasted to him about you, I was not put to shame.” Before Titus went to the Corinthians, he heard from them, that is, from the Apostle and those who were with him, that the Corinthians had a good will to amend their vices; and therefore, when Titus returned and reported the same things, the Apostle was certainly not put to shame, but was made eager, because Titus had found nothing other than what he had heard from them. “But as we spoke all things to you in truth, so also our boasting before Titus has become truth.” The Apostle writes this exulting in spirit, rejoicing in them so as to prove their effectiveness as true as his preaching to them, at least in rebuke. For the truth of one who reproves seems manifest precisely when those who are reproved begin to amend themselves; for when those rebuked are changed, they bear witness to the one who reproves.

“And his inward affection is more abundantly toward you, as he remembers the obedience of all of you, how you received him with fear and trembling.” He says that the mind and affection of Titus are with them, because he saw their progress; for the mind of a saint is in everything good. The Corinthians, knowing that Titus had been sent to them by the Apostle, since they had already been rebuked by him for such great vices, were frightened at his coming. And because they had begun to amend their life, they were anxious to obey his precepts, so that on his return he might soften the Apostle's mind toward them; this is why he indicates that Titus praised them, for in Titus they revered the Apostle.

“I rejoice that in all things I have confidence in you.” He rejoiced not only in their good will but also in the good works by which they were amending what they had sinned. Therefore, “in all things,” he says, “I have confidence in you.”

“Now we make known to you, brothers, the grace of God that has been given in the churches of Macedonia: that in much testing of affliction their joy abounds.” Since the Macedonians received the word of faith with devoted minds, he therefore says that grace was given them by God, so that in the tribulation of Paul and Silas, which I mentioned above (7:5), they did not take offence, but received it in exultation of mind, trusting in the promised hope, so as to show themselves proved by these sufferings. “And that their deep poverty has abounded in the riches of their simplicity.” He praises their offering, because, though they were of slender means, their mind was found rich in the ministry to the saints; for they acted with a pure conscience, not to please people but God.

“For I bear them witness that according to their means, and beyond their means, they were willing.” As much as was fitting and pleasing to God, who knew their strength, they had given from their resources for the ministry. And because they had given themselves to God with their whole heart, they wished to offer more than their strength allowed.

“Begging with many prayers to be received into the grace and fellowship of the ministry that is done for the saints.” He declares that they offered the ministry so simply and devotedly, beyond their strength, that they offered it pleading with tears, so as even thus to compel the acceptance from them of what did not seem right to accept, because it was more than their substance could bear, lest afterwards want should perhaps lead them to regret their good work. But because they showed themselves such that, with pure mind now putting present things second, they strengthened themselves in the future promises by the confidence of faith, it seemed right to accept from them, lest the grace of a good heart lose its fruit.

“And not as we hoped; but they gave themselves first to God, then to us by the will of God.” Therefore, he says, it ought to be accepted from them, because, first amending their former errors and the vices of life and conduct, they devoted themselves to God beyond what was hoped. For it seemed that they did this simply, so that the one to whom it was offered need not fear to accept it; because they certainly did not offer it with this intention, that by buying off their leaders they might have their vices tolerated and not reproved; for gifts blind the eyes and bend the force of authority. Giving themselves to God, then, when they amend their vices, and then to the brothers when they offer support, they put to shame those who wished to be perfect almost before they began. By their example, then, he invites the Corinthians to complete with diligent mind what they had begun, strengthened by this exhortation.

“So that we asked Titus that, as he began, so he would also complete among you this grace as well.” Since he knew that Titus's affection toward them was sincere, and also that they were obedient to him, he therefore indicates that through him they could more easily be exhorted to this work too; so that, as he had had the fruit of his exhortation among them in other matters, he might have it also in this grace, making them ready for the ministry to the saints; so that, since they were already amending their vices, they might have the fruit of this generosity. For those who give in order not to be reproved will have no fruit from it.

“But as you abound in everything, in faith and speech and knowledge and all earnestness, and moreover in that love which is from us and you, see that you abound in this grace also.” He exhorts them so that we may glory about them before the other churches. For this is the proof of their amendment, if they are ready for the ministry to the saints.

“I do not speak by way of command, but because of others' earnestness, proving the good mind of your love also.” It is plain that he does not command but exhorts, that they send support to those suffering want and relieve their anxiety, showing their good mind to God and to people; for which they will undoubtedly receive a reward.

“For you know the grace of our Lord Jesus Christ, that for your sake he became poor, though he was rich, so that by his poverty you might be rich.” He says that Christ became poor because God deigned to be born a man, humbling the strength of his power so as to gain for human beings the riches of divinity, so that, as the apostle Peter says (2 Pet 1:4), they might be sharers in the divine nature. He was made man, then, so as to take man up into God, as it is written: “I said, you are gods” (Ps 82:6). In this way he exhorts them to become poor, as it were, by giving; so that their poverty may profit, as Christ's poverty profited us; and Christ, indeed, became poor for our sake, not his own; but we, so that it may profit us. “And in this I give advice; for this is useful for you, who began a year ago not only to do but also to will. Now therefore complete the doing as well, so that as there is a ready will in you to will, so there may be also to complete it out of what you have.” He says this so that their will may appear in deed, if it is true, according to their strength; so that one gives as much as one can and as the mind wills, so that the conscience may be clean: not in pretence, to please people, and so have no reward with God.

“For if the will is ready, it is acceptable according to what one has, not according to what one does not have.” Since the Corinthians are being called to this work of ministry, this is laid down for them: that they not give more than they can, lest, offering more perhaps under compulsion and not willingly, they should seem burdened and be without future reward; for one who does something under compulsion has no reward. For the churches of Macedonia offered of their own accord, with prayers, to prove that they did this with their whole will, so as to offer more than they could; and therefore it was acceptable. For the more they offered, the more they will receive. For if one gives as much as one wishes or can, it is accepted; for one seems to do it with judgment; and therefore let one give as much as one can and as the mind wishes, so as to be able to have a reward for this.

“For it is not that there should be relief for others and distress for you.” It is true, because one should give in such a way as not to bring want on the givers. “But from equality at this time.” He says this so that one divides with the saints what one has for the time; for no more is required than one must keep for oneself; because, he says, “You shall love your neighbour as yourself” (Lev 19:18). Hence Zacchaeus: “Behold,” he says, “half of my goods I give to the poor” (Luke 19:8). “So that your abundance may supply their want, and their abundance may supply your want.” This is what he says: since for the time the saints suffer want, abandoning everything of the world and giving themselves to divine works alone, so as to persist in teaching and prayer for the progress of many, those who have believed and who are engaged in crafts or business, or who at least have inherited means, should minister to the needs of the saints; and in turn the saints, there where they are rich and these are poor, should share with them, as if repaying their ministry, as the Lord says: “As long as you did it to one of the least of these, you did it to me” (Matt 25:40). “So that there may be equality, as it is written.” This is the equality: that since these minister to the saints at this time, a return will be made to them in the future; for they make the saints their debtors.

“The one who had much did not have too much, and the one who had little did not have too little.” This is read in Exodus (Exod 16:18). For the saints have more in the hope of the age to come, and more than those who seem rich at this time; and yet both will be made equal there; so that as the want of these saints is sustained by the others' kindness, so too by the kindness of the saints these will become rich in the age to come, in which they appear poor. For they did not give themselves wholly to God so as to be poor here and rich there; but, in that they are rich here and poor there, they will be enriched by the intercession of the saints, who, placed here, are already there in mind. For it is no ordinary merit to minister to the saints from honest labours.

“But thanks be to God, who gave this same earnestness for you in the heart of Titus; for he indeed received consolation.” God, who is righteous, knowing that the Corinthians wished to make progress, kindled Titus's affection toward them, so that by his exhortation he might fulfil their will in good work; and seeing their progress he was consoled and rejoiced in them. “But being more earnest, he set out to you of his own accord.” That is, seeing them make progress in good deeds, he became more earnest about their affection, so that he set out to them of his own accord, who earlier, even when asked, had excused himself from them because of their vices.

“And we have sent with him our brother, whose praise in the gospel is through all the churches; and not only that, but he has also been appointed by the churches as the companion of our travel in this grace, which is ministered by us for the glory of the Lord and our earnestness.” They commend this man because he was unknown to them, so that they might know in how good a reputation they already were, to whom such men were sent; so that they might rejoice with them, increasing them in the faith of God's working, for whose glory the deputies of Christ were earnestly doing this, so that God the creator of heaven and earth might be acknowledged in them.

“Avoiding this, that anyone should blame us in this abundance which is ministered by us.” Since it was a matter of ministry, he therefore added this: so that he might not be judged negligent about the care of the poor or of the saints if he were slower in this. For the apostles had agreed among themselves on this matter, that they should remember the poor, as he indicates to the Galatians (Gal 2:10). Since, then, the Apostle was blameless in all things, so that he might not be judged careless in this matter, he therefore indicates that he gives this warning in advance, so that, this work being completed, his earnestness and foresight might appear in all things.

“For we provide good things not only before God but also before men.” He provides good things before God when he teaches that what God commands concerning the ministry to the saints or the poor be done; but he provides good things before men because he sends to exhort this work such men as by their uprightness do not cause offence but encourage them, lest the Apostle's good teaching should fall into reproach through his careless ministers.

“And we have sent with them our brother also, whom we have often proved earnest in many things, but now much more earnest, by great confidence in you, whether through Titus, who is my partner and helper among you, or through our brothers, apostles of the churches, the glory of Christ.” He calls Titus his partner because he too was a bishop; to him he gave a minister known in all the churches of that province; and to these he adds also a third brother, proven in many good works and earnest. But through the report of Titus, relating the good will of the Corinthians, and of the others sent, whom he calls apostles of the churches, the glory of Christ, he shows that he has become more eager to see them and to exhort them to the ministry to the saints. For he received confidence on hearing that the Corinthians had become better. Hence he was busy on their behalf, sure that they would obey in doing good works.

“Show, then, the proof of your love and of our exultation over you to them, before the face of the churches.” He admonishes them to show their love to those whom he sends, so as to prove true the good things they had heard about them. For they would show that they had profited from the Apostle's warnings if they received those sent by him with honour, so that the other churches might recognize that the good things that had begun to be said of them were true. He thus stirs their minds, because one of whom people think well usually shows himself better.