2 Corinthians 12:20–13:2

"For I fear, lest by any means when I come, I should not find you such as I would, and should myself be found of you such as ye would not."

He is going to say something great and offensive. And therefore he also inserts this excuse [for it], both by saying, "All things are for your edifying," and by adding, "I fear," softening the harshness of what was presently going to be said. For it was not here out of arrogance nor the authority of a teacher, but out of a father's tender concern, when he is more fearful and trembling than the sinners themselves at that which is likely to reform them. And not even so does he run them down or make an absolute assertion; but says doubtingly, "lest by any means when I come, I should not find you such as I would." He did not say, 'not virtuous,' but "not such as I would," everywhere employing the terms of affection. And the words, "I should find," are of one who would express what is out of natural expectation, as are also those, "I shall be found by you." For the thing is not of deliberate choice, but of a necessity originating with you. Wherefore he says, "I should be found such as ye would not." He said not here, "such as I would not," but, with more severity, "such as ye wish not." For it would in that case become his own will, not indeed what he would first have willed, but his will nevertheless. For he might indeed have said again, 'such as I would not,' and so have showed his love: but he wishes not to relax his hearer. Yea rather, his words would in that case have been even harsher; but now he has at once dealt them a smarter blow and showed himself more gentle. For this is the characteristic of his wisdom; cutting more deeply, to strike more gently. Then, because he had spoken obscurely, he unveils his meaning, saying,

"Lest there be strife, jealousy, wraths, backbitings, whisperings, swellings."

And what he might well put first, that he puts last: for they were very proud against him. Therefore, that he may not seem principally to be seeking his own, he first mentions what was common. For all these things were gendered of envy, their slanderings, accusations, dissensions. For just like some evil root, envy produced wrath, accusation, pride, and all these other evils, and by them was increased further.

Do you see what fatherly care? Others sinned, yet Paul is alarmed, and does not state his thought directly, but with uncertainty. "Lest, when I come," he says, "I shall find you not such as I wish," that is, corrupted; and by necessity — "and that I shall be found by you not such as you wish," that is, an avenger and punisher.

He ought to have put "pride" in first place, because they were puffed up against him, but so as not to appear to be seeking his own interests, he first speaks of what is of common concern; for from envy and slander everything else proceeds, and in turn all the rest kindles envy. "Gossip" is when someone brings a dispute against another over something; by "pride" he means haughty and arrogant ways, or when conceit becomes, as it were, someone's nature, for being puffed up against him, they esteemed the false apostles.

Having cited as one of the causes for commending the failure of the Corinthians to do the good things they should have done and for which he rebuked their ingratitude, he now states the other cause which arose from what they did in regard to the evils they should have avoided. In regard to this he amplifies their wickedness and does two things. First, he mentions their fault in general; secondly, he explains it in detail (v. 20b).

He says therefore: I have praised myself not only because you have failed to praise me, but also because of your danger, which consists in clinging to the false apostles, because by fostering sin among you they were exposing you to great danger. Therefore he says, I fear that perhaps I may come and find you not what I wish, namely, just, but sinners and uncorrected, and that you will be displeasing to me and I to you, because sinners as sinners are not pleasing to a just man; and that you may find me, i.e., sad and meting out punishment, not what you wish to have me. For evil persons hate correction and the truth: "Have I then become your enemy by telling you the truth?" (Gal. 4:16). Thus their evil is clear in general, namely, that he feared lest they were not yet fully repentant.

Then he manifests their sinfulness in particular, when he says, that perhaps there may be quarreling, jealousy, anger, selfishness, slander, gossip, conceit, and disorder. In regard to this he does two things. First, he enumerates their present evils; secondly, he reminds them of past evils of which they have not yet repented.

In regard to the first it should be noted that after their conversion the Corinthians fell into sins of the flesh, as is evident from the one who had his father's wife; and for this they were corrected by the first epistle, although not completely, because something still remained among them. In addition to this there remained among them many spiritual sins which are directly opposed to charity. Now charity does two things: first, it makes men's hearts consent to one another; secondly, it induces men to mutual progress. Spiritual sins, on the other hand, set men disagreeing and make them offend one another. First, therefore, he lists the spiritual sins which pertain to dissention; secondly, those which make for offense (v. 20c). In regard to dissensions he proceeds in reverse order. For according to the right order, men first disagree, inasmuch as one wants one thing and another the contrary; secondly, they pass from this to inflicting injury, inasmuch as each one wants to obtain his desire; thirdly, when he cannot obtain his desire but fails, he burns with the zeal of jealousy [envy]; fourthly, the result of this is verbal argument.

It is from the last of these that the Apostle begins, saying, that perhaps there may be quarreling [contentions]. As if to say: not only do I fear your evils in general, but also in particular, lest perhaps there be among you contentions over the merits of prelates and baptizers: "It is an honor for a man to keep aloof from strife" (Prov. 20:3). "Contention is an attack on the truth, accompanied by the confidence of shouting" (Ambrose). This contention springs from jealousy; hence he says, and jealousy by those who are inferior and have less: "For where jealousy and selfish ambition exist, there will be disorder and every vile practice" (Jas. 3:16); "Jealousy slays the simple" (Job 5:2); "But through the devil's envy death entered the world" (Wis. 2:24). Envy comes from animosity; hence he says, anger, in revenge and inflicting injury: "Go not on the way with a bold man, lest he burden you with his evils" (Sir. 8:18, Vulgate). Animosity comes from dissensions; hence he says, selfishness, i.e., hatreds and conflicts of spirits: "Take note of those who create dissensions and difficulties, in opposition to the doctrine which you have been taught" (Rom. 15:17); "All of you agree and that there be no dissensions among you" (1 Cor. 1:10).

Then he lists their present evils in regard to offending. But because such evils consist mainly in injuries from words and not from deeds, he passes over injuries from deeds and lists those from words. Here too he proceeds in reverse order, beginning from the last; and this is when a person explicitly says something evil of another. If this is in public, he is a detractor; hence he says, slander [detraction]: "Slanderers, haters of God" (Rom. 1:30). If it is in secret, he is a whisperer; hence he says, gossip [whisperings]. For whisperers are persons who discreetly sow discord: "The whisperer and the double tongue is accursed" (Sir. 28:5, Vulgate). These two proceed from evil words against others; therefore he says, conceit [swelling]. These swellings arise from seditions, which are the preparations made by the parties to a fight, because they are always quarrels among the proud; hence he says, disorder, i.e., uproars for fights: "An evil man always seek quarrels" (Prov. 17:11, Vulgate). Thus their wickedness is made clear in regard to present evils, which are many both in dissensions and in injuries.

Paul is saying that some have repented but others have not. This contradicts Novatian, who claims that fornicators cannot repent or be received back into communion. Paul is affirming that they have indeed repented, and because of this they have been received back into the peace of the church.

And yet to these persons themselves repentance is granted, and the hope of lamenting and atoning is left, according to the saying of the same apostle: "I fear lest, when I come to you, I shall bewail many of those who have sinned already, and have not repented of the uncleanness, and fornication, and lasciviousness which they have committed.". Also in the same: "But I fear lest perchance, when I come to you, God may again humble me among you, and I shall bewail many of those who have sinned before, and have not repented, for that they have committed fornication and lasciviousness."

Concerning those who though within the church persisted in their evil deeds, he spoke thus to the Corinthians with these words of comfort: "I fear that when I come again, my God may humiliate me before you, and I may have to mourn over many of those who sinned earlier and have not repented of the impurity, immorality and licentiousness they practiced." The apostle would not be saddened or humiliated in mourning over them if he believed that the forgiveness of sins would be granted to sinners and the wicked who continue to exasperate the divine justice without conversion of heart. The forgiveness of sins has no effect except in the conversion of the heart. We refer to those who have been converted by divine aid through the exercise of their own freedom of choice and whose lives are genuinely changed for the better. These converts will still occasionally sin, either through ignorance or through the stubbornness of a will that is knowingly lured by evil. They do not, however, stop asking for the forgiveness of their sins.

"And lest when I come again, my God should humble me among you."

And the word "again," too, is as smiting them. For he means, 'What happened before is enough;' as he said also in the beginning [of the Epistle], "to spare you, I came not as yet to Corinth." Seest thou how he shows both indignation and tender affection? But what means, "will humble me?" And yet this is glorious rather, to accuse, to take vengeance, to call to account, to be seated in the place of judge; howbeit he calls it a humbling. So far was he from being ashamed of that [cause of] humbling, because, "his bodily presence was weak, and his speech of no account," that he wished to be even for ever in that case, and deprecated the contrary. And he says this more clearly as he proceeds; and he counts this to be especially humbling, to be involved in such a necessity as the present, of punishing and taking vengeance. And wherefore did he not say, 'lest when I come I shall be humbled,' but, "lest when I come my God will humble me." 'Because had it not been for His sake, I should have paid no attention nor been anxious. For it is not as possessing authority and for my own pleasure, that I demand satisfaction, but because of His commandment.' Now above, indeed, he expressed himself thus, "I shall be found;" here, however, he relaxes and adopts milder and gentler language, saying,

"I shall mourn for many of them who have sinned." Not simply, "who have sinned," but,

"Who have not repented." And he said not, 'all,' but "many;" nor made it clear who these were either, thereby making the return unto repentance easy to them; and to make it plain that a repentance is able to right transgressions, he bewails those that repent not, those who are incurably diseased, those who continue in their wounds. Observe then Apostolic virtue, in that, conscious of no evil in himself, he laments over the evils of others and is humbled for other men's transgressions. For this is the especial mark of a teacher, so to sympathize with the calamities of his disciples, and to mourn over the wounds of those who are under him. Then he mentions also the specific sin.

"Of the lasciviousness and uncleanness which they committed." Now in these words he alludes indeed to fornication; but if one carefully examine the subject, every kind of sin can be called by this name. For although the fornicator and adulterer is preeminently styled unclean, yet still the other sins also produce uncleanness in the soul. And therefore it is that Christ also calls the Jews unclean, not charging them with fornication only, but with wickedness of other kinds as well. Wherefore also He says that they made the outside clean, and that "not the things which enter in defile the man, but those which come out from him;" and it is said in another place, "Every one that is proud in heart is unclean before the Lord."

For in saying, toward the end of the Epistle, "Lest, when I shall have come, God humble me, and I bewail many of those who have formerly sinned, and have not repented of the impurity which they have committed, the fornication, and the vileness," he did not, of course, determine that they were to be received hack (by him into the Church) if they should have entered (the path of) repentance, whom he was to find in the Church, but that they were to be bewailed, and indubitably ejected, that they might lose (the benefit of) repentance.

That is, the above said is sufficient, and I am afraid that, having come to you, I will be compelled to deal with you severely. By humiliation, then, he means the necessity of strongly punishing someone, although many consider this an honor for themselves. And he did not say "lest I be humiliated," but "lest my God humiliate me," showing that he would do this for the sake of God. And if the matter did not concern God and His commandments, he himself would not have appeared so severe. By the words "my God" he shows his fervent love for God.

Notice the tenderness of the apostle: he bewails the transgressions of others. He did not say "all," but "many," and not simply "who have sinned," but also "have not repented," because those who persist in their wound are worthy of compassion. He also does not expose them, giving them a convenient path to repentance; for he mentioned repentance so that they might turn to it, and so that when he comes, he would not have to punish them and therefore be humbled, that is, grieve exceedingly. Notice also that he mentioned repentance on account of the Novatians. By sin, understand every kind of uncleanness, because every sin defiles. Or in particular, the abominations of carnal intercourse, for in Corinth there was not just one adulterer, but many, and moreover in many forms of licentiousness.

Then he manifests their wickedness in regard to past evils for which they have not repented, when he says: I fear that when I come again my God may humble me, i.e., afflict me, before you and I may have to mourn over many of those who sinned before, i.e., before the first epistle. And rightly do I mourn, because just as the glory of the father is in the glory of his children, so the father's shame is the shame of the children. Thus did Samuel mourn over Saul: "How long will you grieve over Saul, seeing I have rejected him from being king over Israel?" (1 Sam. 16:1). And this because they have not repented or done penance for their past carnal sins, some of which are contrary to nature; hence he says, and have not repented of the impurity, i.e., lust contrary to nature. Some are committed with women no longer virgins, namely, widows or married women; hence he says, immorality [fornication]; others are committed by deflowering virgins; hence he says, and licentiousness which they have practiced continually: "Now the works of the flesh are plain: fornication, impurity, licentiousness" (Gal. 5:19).

Paul is here appealing to the law, saying that it applies to the Corinthians as well.

The wisdom of Paul and his much tender affection, one may observe in many other circumstances, but especially in this, his being so abundant and vehement in his admonitions, but so tardy and procrastinating in his punishments. For he did not chastise them immediately on their sinning, but warned them once and again; and not even so, upon their paying no attention, does he exact punishment, but warns again, saying, "This is the third time I am coming to you;" and "before I come I write again." Then, that his procrastinating may not produce indifference, see how he corrects this result also, by threatening continually and holding the blow suspended over them, and saying, "If I come again I will not spare;" and "lest when I come again I should mourn for many." These things, then, he doeth and speaketh, in this too imitating the Lord of all: because that God also threateneth indeed continually and warneth often, but not often chastiseth and punisheth. And so in truth also doth Paul, and therefore he said also before, "To spare you I came not as yet to Corinth." What is, "to spare you?" Lest finding you to have sinned and to continue unamended, I should visit with chastisement and punishment. And here, "This is the third time I am coming to you. At the mouth of two witnesses or three shall every word be established."

He joins the unwritten to the written, as he has done also in another place, saying, "He that is joined to an harlot is one body; for the twain," saith He, "shall become one flesh." Howbeit, this was spoken of lawful marriage; but he diverted its application unto this thing conveniently, so as to terrify them the more. And so he doth here also, setting his comings and his warnings in the place of witnesses. And what he says is this: "I spoke once and again when I was with you; I speak also now by letter. And if indeed ye attend to me, what I desired is accomplished; but if ye pay no attention, it is necessary henceforth to stop speaking, and to inflict the punishment."

What man, then, of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be masters (or teachers), keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, "when they were alone, He used to expound" all things which were obscure, telling them that "to them it was given to know those mysteries," which it was not permitted the people to understand? Was anything withheld from the knowledge of Peter, who is called "the rock on which the church should be built," who also obtained "the keys of the kingdom of heaven," with the power of "loosing and binding in heaven and on earth? " Was anything, again, concealed from John, the Lord's most beloved disciple, who used to lean on His breast to whom alone the Lord pointed Judas out as the traitor, whom He commended to Mary as a son in His own stead? Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father's voice moreover, from heaven? Not as if He thus disapproved of all the rest, but because "by three witnesses must every word be established." After the same fashion, too, (I suppose, ) were they ignorant to whom, after His resurrection also, He vouchsafed, as they were journeying together, "to expound all the Scriptures.

But when "they found not the body (of the Lord Jesus)," "His sepulture was removed from the midst of them," according to the prophecy of Isaiah. "Two angels however, appeared there." For just so many honorary companions were required by the word of God, which usually prescribes "two witnesses." Moreover, the women, returning from the sepulchre, and from this vision of the angels, were foreseen by Isaiah, when he says, "Come, ye women, who return from the vision; " that is, "come," to report the resurrection of the Lord.

Is he then the same God as He who gave Satan power over the person of Job that his "strength might be made perfect in weakness? " How is it that the censurer of the Galatians still retains the very formula of the law: "In the mouth of two or three witnesses shall every word be established? " How again is it that he threatens sinners "that he will not spare" them -he, the preacher of a most gentle god? Yea, he even declares that "the Lord hath given to him the power of using sharpness in their presence!" Deny now, O heretic, (at your cost, ) that your god is an object to be feared, when his apostle was for making himself so formidable!

For if "in the mouth of three witnesses every word shall stand: " -while, through the benediction, we have the same (three) as witnesses of our faith whom we have as sureties of our salvation too-how much more does the number of the divine names suffice for the assurance of our hope likewise! Moreover, after the pledging both of the attestation of faith and the promise of salvation under "three witnesses," there is added, of necessity, mention of the Church; inasmuch as, wherever there are three, (that is, the Father, the Son, and the Holy Spirit, ) there is the Church, which is a body of three.

Just as God Himself threatens much but always delays punishment, so too Paul, imitating Him, gathers many witnesses beforehand, saying: as it is written, that at the mouth of two or three witnesses every word shall be established, that is, confirmed (Deut. 17:6), so also by my three comings every threatening word of mine is determined and will be confirmed against you, if you do not repent. For he puts his comings in the place of witnesses.

Having said many things to the disadvantage of the false apostles, the Apostle now speaks against those who have been misled by them. In regard to this he does two things. First, he rebukes those who have been misled; secondly, he congratulates those who remained faithful (v. 11). In regard to the first he does three things. First, he threatens a severe sentence; secondly, he discloses his judiciary power (v. 3); thirdly, he warns them to amend themselves (v. 5). In regard to the first he does three things. First, he promises his presence; secondly, he indicates the form of his judgment (v. 1b); thirdly, he threatens a severe sentence.

Therefore, he first promises to come, saying, behold I am coming to you. As if to say: be assured that I am coming to you, so take care that I do not find you unprepared. He says: This is the third time, not that he had come a third time, but because he was prepared a third time to come; for he actually came only once so far, although he was ready to come the second time but was prevented: "But I will come to you soon, if the Lord wills" (1 Cor. 4:19).

I will come, I say, and judge the wicked; in an orderly fashion, however, that by the evidence of two or three witnesses accusing or bearing witness against anyone, any charge of the accusers must be sustained. This is based on Deut. (17:6): "A person shall not be put to death on the evidence of one witness," and Deut. (19:15): "A single witness shall not prevail against a man." Or another way: in the mouth of two or three witnesses shall every word stand. As if to say: that which I say about my coming to you is as certain as the testimony of two or three. Thus there will be an order in the judgment.

That all sins may be forgiven him who has turned to God with his whole heart... Also in the same [second Epistle of the blessed Paul to the Corinthians]: "I told you before, and foretell you as I sit present; and absent now from those who before have sinned, and to all others; as, ill shall come again, I will not spare."

"For if at the mouth of two witnesses or three every word shall be established, and I have come twice and spoken, and speak now also by this Epistle; it follows, I must after this keep my word. For think not, I pray you, that my writing is of less account than my coming; for as I spoke when present, so now I write also when absent." Seest thou his fraternal solicitude? Seest thou forethought becoming a teacher? He neither kept silence nor punished, but he both foretells often, and continues ever threatening, and puts off the punishment, and if they should continue unamended, then he threatens to bring it to the proof. But what didst thou tell them before when present, and when absent writest? "That if I come again, I will not spare."

Having showed before that he is unable to do this unless he is compelled, and having called the thing a mourning, and a humbling; (for he saith, "lest my God should humble me before you, and I should mourn for them that have sinned heretofore, and not repented;") and having made his excuse unto them, namely, that he had told them before, once and twice and thrice, and that he does and contrives all he can so as to hold back the punishment, and by the fear of his words to make them better, he then used this unpleasing and terrifying expression, "If I come again, I will not spare." He did not say, "I will avenge and punish and exact satisfaction:" but again expresses even punishment itself in paternal language; showing his tender affection, and his heart to be grieved along with them; because that he always to "spare" them put off.

Then that they may not think now also that there will be again a putting off, and merely a threat in words, therefore he both said before, "At the mouth of two witnesses or three shall every word be established;" and [now], "If I come again, I will not spare." Now what he means is this: "I will no longer put off, if (which God forbid) I find you unamended; but will certainly visit it, and make good what I have said."

Is he then the same God as He who gave Satan power over the person of Job that his "strength might be made perfect in weakness? " How is it that the censurer of the Galatians still retains the very formula of the law: "In the mouth of two or three witnesses shall every word be established? " How again is it that he threatens sinners "that he will not spare" them -he, the preacher of a most gentle god? Yea, he even declares that "the Lord hath given to him the power of using sharpness in their presence!" Deny now, O heretic, (at your cost, ) that your god is an object to be feared, when his apostle was for making himself so formidable!

I previously told you, and I say again: as during my second visit, being with you, I said, so now also through this epistle I declare to you — to those who have sinned, as being in need of correction, and to the rest, as witnesses — that when I come again, I will not spare. He did not say: I will punish, but used the fatherly word of sparing; for if I find them, he says, uncorrected, then I will not delay for long.

But he threatens a severe sentence, saying: I warned those who sinned before and all the others. Here he first suggests the judicial process to be followed, which requires that three warnings have been given. In regard to this he says: I have warned you before twice, as I warned them when present, namely, when I was among you, so I warn them now, that is, while absent. Thus he warns them three times. I warn, I say, those who sinned before and all the others. As if to say: I warn everyone. Secondly, having given the warning, he threatens the sentence; hence, he says, that if I come again I will not spare them. As if to say: those who sinned I spared the first time; but if they sin again, or have not done penance, I will not spare them again. This would be just, because a person who is forgiven once and sins again, if he were forgiven, would grow in malice and become insolent. Hence the wise man says in Prov. (13:24): "He that spares the rod hates his son." As a result the Church has decreed that three admonitions must be given before it declares one excommunicated, because it happens that some, although they are in sin and offend, are corrected by a mere word of warning and make satisfaction. But if they are not influenced by warnings, the severity of sentence must be applied, lest they grow more insolent: "Because sentence against an evil deed is not executed speedily, the heart of the sons of men is fully set to do evil" (Ec. 8:11).