2 Corinthians 7

Hence Paul speaks against people who are like those I have mentioned, saying: "You have then these promises, beloved; let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God." "For I am jealous for you with a divine jealousy, for I betrothed you to one husband to present a pure virgin to Christ." The Church cannot marry another, having obtained a bridegroom; but each of us individually has the right to marry the woman he wishes according to the law; I mean here first marriage. "I am afraid lest, as the serpent in his craftiness deceived Eve, so also your thoughts may be corrupted from the simplicity which is toward Christ," said the apostle as a very careful and conscientious teacher.

The Stromata Book 3

When also he (in a later passage) enjoins us "to cleanse ourselves from all filthiness of flesh and blood" (since this substance enters not the kingdom of Gods ); when, again, he "espouses the church as a chaste virgin to Christ," a spouse to a spouse in very deed, an image cannot be combined and compared with what is opposed to the real nature the thing (with which it is compared).

Against Marcion Book 5

' This (thread of discourse) also you spin out, O apostle, when at the very moment you yourself are offering your hand to so huge a whirlpool of impurities; nay, you superadd yet further, 'Having therefore this promise, beloved, cleanse we ourselves out from every defilement of flesh and spirit, perfecting chastity in God's fear.'" I pray you, had he who fixes such (exhortations) in our minds been recalling some notorious fornicator into the Church? or is his reason for writing it, to prevent himself from appearing to you in the present day to have so recalled him? These (words of his) will be in duty bound alike to serve as a prescriptive rule for the foregone, and a prejudgment for the following, (parts of the Epistle).

On Modesty

Here we are instructed to marvel at the unspeakable benevolence of God in Christ Jesus and with the greater fear to cleanse ourselves of every defilement of the flesh and the spirit.

Concerning Baptism 1.2

Let him that offers himself to baptism learn these and the like things during the time that he is a catechumen; and let him who lays his hands upon him adore God, the Lord of the whole world, and thank Him for His creation, for His sending Christ His only begotten Son, that He might save man by blotting out his transgressions, and that He might remit ungodliness and sins, and might "purify him from all filthiness of flesh and spirit," and sanctify man according to the good pleasure of His kindness, that He might inspire him with the knowledge of His will, and enlighten the eyes of his heart to consider of His wonderful works, and make known to him the judgments of righteousness, that so he might hate every way of iniquity, and walk in the way of truth, that he might be thought worthy of the layer of regeneration, to the adoption of sons, which is in Christ, that "being planted together in the likeness of the death of Christ," in hopes of a glorious communication, he may be mortified to sin, and may live to God, as to his mind, and word, and deed, and may be numbered together in the book of the living.

Constitutions of the Holy Apostles Book 7

Let us all pray unto God for the catechumens, that He that is good, He that is the lover of mankind, will mercifully hear their prayers and their supplications, and so accept their petitions as to assist them and give them those desires of their hearts which are for their advantage, and reveal to them the Gospel of His Christ; give them illumination and understanding, instruct them in the knowledge of God, teach them His commands and His ordinances, implant in them His pure and saving fear, open the ears of their hearts, that they may exercise themselves in His law day and night; strengthen them in piety, unite them to and number them with His holy flock; vouchsafe them the layer of regeneration, and the garment of incorruption, which is the true life; and deliver them from all ungodliness, and give no place to the adversary against them; "and cleanse them from all filthiness of flesh and spirit, and dwell in them, and walk in them, by His Christ; bless their goings out and their comings in, and order their affairs for their good."

Constitutions of the Holy Apostles Book 8

Let us all earnestly pray for our brethren in the state of penitence, that God, the lover of compassion, will show them the way of repentance, and accept their return and their confession, and bruise Satan under their feet suddenly, and redeem them from the snare of the devil, and the ill-usage of the demons, and free them from every unlawful word, and every absurd practice and wicked thought; forgive them all their offences, both voluntary and involuntary, and blot out that handwriting which is against them, and write them in the book of life; cleanse them from all filthiness of flesh and spirit, and restore and unite them to His holy flock. For He knoweth our frame. For who can glory that he has a clean heart? And who can boldly say, that he is pure from sin?

Constitutions of the Holy Apostles Book 8

O God, who art great, and whose name is great, who art great in counsel and mighty in works, the God and Father of Thy holy child Jesus, our Saviour; look down upon us, and upon this Thy flock, which Thou hast chosen by Him to the glory of Thy name; and sanctify our body and soul, and grant us the favour to be "made pure from all filthiness of flesh and spirit," and may obtain the good things laid up for us, and do not account any of us unworthy; but be Thou our comforter, helper, and protector, through Thy Christ, with whom glory, honour, praise, doxology, and thanksgiving be to Thee and to the Holy Spirit for ever. Amen.

Constitutions of the Holy Apostles Book 8

O Eternal God, the Father of our Lord Jesus Christ, the Creator of man and of woman, who didst replenish with the Spirit Miriam, and Deborah, and Anna, and Huldah; who didst not disdain that Thy only begotten Son should be born of a woman; who also in the tabernacle of the testimony, and in the temple, didst ordain women to be keepers of Thy holy gates,-do Thou now also look down upon this Thy servant, who is to be ordained to the office of a deaconess, and grant her Thy Holy Spirit, and "cleanse her from all filthiness of flesh and spirit," that she may worthily discharge the work which is committed to her to Thy glory, and the praise of Thy Christ, with whom glory and adoration be to Thee and the Holy Spirit for ever. Amen.

Constitutions of the Holy Apostles Book 8

What Paul is saying is clear, but “defilement of the flesh” is to be interpreted in a complex way. Notice that he did not say “from defilement of the flesh” but “from every defilement of the flesh” in order to encourage us to flee from all carnal vices—everything which the law prohibits—so that we might perfect holiness of the Spirit in the fear of God. We do this by pursuing the things which are right in the fear of God and which are therefore holy, abstaining from sins in the name of Christ. People who restrain themselves from vices without professing Christ may seem to be set apart according to the world but not according to the Spirit of God. Only those who believe are made clean. Others, whatever they may be like, remain unclean.

Commentary on Paul’s Epistles

"Having therefore these promises, beloved."

What promises? That we should be temples of God, sons and daughters, have Him indwelling, and walking in us, be His people, have Him for our God and Father.

"Let us cleanse ourselves from all defilement of flesh and spirit."

Let us neither touch unclean things, for this is cleansing of the flesh; nor things which defile the soul, for this is cleansing of the spirit. Yet he is not content with this only, but adds also,

"Perfecting holiness in the fear of God." For not to touch the unclean thing doth not make clean, but there needeth something else besides to our becoming holy; earnestness, heedfulness, piety. And he well said, "In the fear of God." For it is possible to perfect chasteness, not in the fear of God but for vainglory. And along with this he implies yet another thing, by saying, "In the fear of God;" the manner, namely, whereafter holiness may be perfected. For if lust be even an imperious thing, still if thou occupy its territory with the fear of God, thou hast stayed its frenzy.

Now by holiness here he means not chastity alone, but the freedom from every kind of sin, for he is holy that is pure. Now one will become pure, not if he be free from fornication only, but if from covetousness also, and envy, and pride, and vainglory, yea especially from vainglory which in every thing indeed it behoveth to avoid, but much more in alms-giving; since neither will it be almsgiving, if it have this distemper, but display and cruelty.

Homily 13 on 2 Corinthians

Paul uses the word spirit in this verse to mean “soul.”

Commentary on the Second Epistle to the Corinthians 322

What promises? That is, that we are temples of God, that God Himself and the Father dwells and walks in us. Let us cleanse ourselves from impure deeds — for this is what "defilement of the flesh" means — and from impure and passionate thoughts — for this is what "defilement of the spirit" means, that is, of the soul.

It is not enough, he says, to abstain from impurity, but one must also do something good — "holiness," that is, purity, chastity. He added "in the fear of God" either because there is a chastity preserved out of people-pleasing and not in the fear of God, or in order to show us how one ought to preserve it, namely in the fear of God. For however great the power of the flesh may be, have the fear of God, and you will overcome its frenzy. By holiness, understand not chastity alone, but also in general every purity in life.

Commentary on 2 Corinthians

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; secondly, he commends them (v. 4). In regard to the first he does three things. First, he gives the admonition; secondly, he gives himself as an example to have the admonition obeyed (v. 2); thirdly, he states his intention in admonishing them (v. 3).

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, Since we have these promises, beloved, namely, that God may dwell in you, and that you may receive us.

Secondly, he gives the admonition, when he says, let us cleanse ourselves from every defilement of body and spirit, because those promises are given only to those who are clean; and so let us cleanse ourselves from every defilement of body and spirit, i.e., of carnal and spiritual vices: "Purify yourselves, you who bear the vessels of the Lord" (Is. 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 (5:19): "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."

Thirdly, he mentions how they can fulfil the admonition when he says, making holiness perfect in the fear of God. For someone could say: were we not cleansed in baptism? That is why he added, making holiness perfect, 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 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, Vulgate). But this seems contrary to Col. (3:14): "And above all these put on love, which binds everything together in perfect harmony." 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.

Commentary on 2 Corinthians

From all such persons, therefore, it behooves us to keep aloof, but to adhere to those who, as I have already observed, do hold the doctrine of the apostles, and who, together with the order of priesthood, display sound speech and blameless conduct for the confirmation and correction of others. In this way, Moses, to whom such a leadership was entrusted, relying on a good conscience, cleared himself before God, saying, "I have not in covetousness taken anything belonging to one of these men, nor have I done evil to one of them." In this way, too, Samuel, who judged the people so many years, and bore rule over Israel without any pride, in the end cleared himself, saying, "I have walked before you from my childhood even unto this day: answer me in the sight of God, and before His anointed; whose ox or whose ass of yours have I taken, or over whom have I tyrannized, or whom have I oppressed? or if I have received from the hand of any a bribe or [so much as] a shoe, speak out against me, and I will restore it to you." And when the people had said to him, "Thou hast not tyrannized, neither hast thou oppressed us, neither hast thou taken ought of any man's hand," he called the Lord to witness, saying, "The Lord is witness, and His Anointed is witness this day, that ye have not found ought in my hand. And they said to him, He is witness." In this strain also the Apostle Paul, inasmuch as he had a good conscience, said to the Corinthians: "For we are not as many, who corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ;" "We have injured no man, corrupted no man, circumvented no man."

Against Heresies Book 4

Paul wants the Corinthians to give thought to what he is saying, so that when they have taken it to heart they may conclude that what he is saying is true.

Commentary on Paul’s Epistles

Again he raiseth the discourse about love, mitigating the harshness of his rebuke. For since he had convicted and reproached them as being beloved indeed, yet not loving in an equal degree, but breaking away from his love and mixing up with other pestilent fellows; again he softens the vehemence of his rebuke, saying, "Make room for us," that is, "love us;" and prays to receive a favor involving no burden, and advantaging them that confer above them that receive it. And he said not, 'love,' but with a stronger appeal to their pity, "make room for." 'Who expelled us?' saith he: 'Who cast us out of your hearts? How come we to be straitened in you?' for since he said above, "Ye are straitened in your affections;" here declaring it more clearly, he said, "make room for us:" in this way also again winning them to himself. For nothing doth so produce love as for the beloved to know that he that loveth him exceedingly desireth his love.

"We wronged no man." See how again he does not mention the benefits done by him, but frameth his speech in another way, so as to be both less offensive and more cutting. And at the same time he also alludes to the false apostles, saying, "We wronged no man, we corrupted no man, we defrauded no man."

What is "we corrupted?" That is, we beguiled no man; as he says elsewhere also. "Lest by any means, as the serpent beguiled Eve, so your minds should be corrupted." (2 Corinthians 11:3)

"We defrauded no man;" we plundered, plotted against no man. And he for the present forbears to say, 'we benefited you in such and such ways;' but framing his language so as more to shame them, "We wronged no man," he says; as much as saying, 'Even had we in no wise benefited you, not even so ought ye to turn away from us; for ye have nothing to lay to our charge, either small or great.'

Homily 14 on 2 Corinthians

Again he speaks of love. Previously he struck fear into them, saying that they had departed from him and joined themselves to unbelievers and the unclean. Now he softens toward them, saying: "receive us," that is, give us a spacious place within yourselves, so that we are not constrained in you. Hinting at the false apostles, he says: "we have wronged no one" — in possessions; "we have corrupted no one," that is, we have not beguiled anyone by corrupting their mind with impious teaching; "we have taken advantage of no one," that is, we have not sought profit for ourselves under the pretext of preaching.

Commentary on 2 Corinthians

Then when he says, open your hearts to 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 wronged no one, namely in his person, as wicked masters do: "Who tear the skin from off my people" (Mic. 3:2). Secondly, in their reputation by inducing them to evil by example and persuasion; as to this he says, we have corrupted no one: "Bad company ruins good morals" (1 Cor. 15:33). Thirdly, by stealing their goods; as to this he says, we have taken advantage of no one: "That no man transgress and wrong his brother in this matter" (1 Th. 4:6).

Commentary on 2 Corinthians

Paul wants them to realize in what frame of mind he is speaking to them. He is certainly not rejecting people whom he wants to have as sharers with him, but he is exhorting them to make themselves worthy of this sharing.

Commentary on Paul’s Epistles

"I say it not to condemn you." How is this evident? "For I have said before," he adds, "that ye are in our hearts to die and live with you." This is the greatest affection, when even though treated with contempt, he chooseth both to die and live with them. 'For neither are ye merely in our hearts,' he says, 'but in such sort as I said. For it is possible both to love and to shun dangers, but we do not thus.' And behold here also wisdom unspeakable. For he spake not of what had been done for them, that he might not seem to be again reproaching them, but he promiseth for the future. 'For should it chance,' saith he, 'that danger should invade, for your sakes I am ready to suffer every thing; and neither death nor life seemeth aught to me in itself, but in whichever ye be, that is to me more desirable, both death than life and life than death.' Howbeit, dying indeed is manifestly a proof of love; but living, who is there that would not choose, even of those who are not friends? Why then does the Apostle mention it as something great? Because it is even exceeding great. For numbers indeed sympathize with their friends when they are in misfortune, but when they are in honor rejoice not with, but envy, them. 'But not so we; but whether ye be in calamity, we are not afraid to share your ill fortune; or whether ye be prosperous, we are not wounded with envy.'

Homily 14 on 2 Corinthians

I say this not to condemn you. How is this evident? From love; for you are in our hearts. But since someone might love yet not wish to expose himself to dangers, he says: "to die together." And since there are many who do not rejoice in the prosperity of friends out of envy, he added: "and to live." The meaning of what is said is this: in dangers we do not flee from you, and in prosperity we live with you and do not envy you.

Commentary on 2 Corinthians

Then when he says, I do not say this to condemn you, 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 condemn you: "I say this for your own benefit" (1 Cor. 7:35). The reason for this is because I rejoice in your good: for I said before that you are in our hearts: "You yourselves are our letter of recommendation, written on your hearts, to be known and read by all men" (2 Cor. 3:2); "It is right for me to feel thus about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel" (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).

Commentary on 2 Corinthians

Let the earth also cause compassion to spring up to its inhabitants; for I am filled with comfort; I am exceeding joyful since I have seen Thee, the Saviour of men.

Oration Concerning Simeon and Anna

Paul is confident because of the way the Corinthians responded to his reproof in the first letter. The fact that they did not take it badly has given him the confidence to admonish them again. He also says that he has been consoled by this to such an extent that in spite of all his affliction he is overflowing with joy. Seeing that there is hope for the people on whose behalf he is enduring hardships, he is rejoicing in spite of his tribulations, being certain that he will please God for the fact that they have received salvation.

Commentary on Paul’s Epistles

"Great is my boldness of speech towards you." 'Therefore I venture upon such things,' he says, 'not to condemn you by what I say, but out of my great boldness of speech,' which also farther signifying, he said, "Great is my glorying on your behalf." 'For think not indeed,' he saith, 'that because I thus speak, I speak as though I had condemned you altogether; (for I am exceedingly proud of, and glory in, you;) but both out of tender concern and a desire that you should make greater increase unto virtue.' And so he said to the Hebrews also after much rebuke; "But we are persuaded better things of you, and things that accompany salvation, though we thus speak: and we desire that each one of you may show the same diligence to the fullness of hope even to the end." (Hebrews 6:9, 11) So indeed here also, "Great is my glorying on your behalf." 'We glory to others of you,' he says. Seest thou what genuine comfort he has given? 'And,' he saith, 'I do not simply glory, but also, greatly.' Accordingly he added these words; "I am filled with comfort." What comfort? 'That coming from you; because that ye, having been reformed, comforted me by your conduct.' This is the test of one that loveth, both to complain of not being loved and to fear lest he should inflict pain by complaining immoderately. Therefore he says, "I am filled with comfort, I overflow with joy." 'But these expressions,' saith one, 'seem to contradict the former.' They do not do so, however, but are even exceedingly in harmony with them. For these procure for the former a favorable reception; and the praise which they convey makes the benefit of those rebukes more genuine, by quietly abstracting what was painful in them. Wherefore he uses these expressions, but with great genuineness and earnestness. For he did not say, 'I am filled with joy;' but, "I abound;" or rather, not "abound" either, but "super-abound;" in this way also again showing his yearning, that even though he be so loved as to rejoice and exult, he does not yet think himself loved as he ought to be loved, nor to have received full payment; so insatiable was he out of his exceeding love of them. For the joy it brings to be loved in any degree by those one passionately loves, is great by reason of our loving them exceedingly. So that this again was a proof of his affection. And of the comfort indeed, he saith, 'I am filled;' 'I have received what was owing to me;' but of the joy, "I superabound;" that is, 'I was desponding about you; but ye have sufficiently excused yourselves and supplied comfort: for ye have not only removed the ground of my sorrow, but have even increased joy.' Then showing its greatness, he not only declares it by saying, 'I superabound in joy," but also by adding, "in all our affliction." 'For so great was the delight arising to us on your account that it was not even dimmed by so great tribulation, but through the excess of its own greatness it overcame the sorrows that had hold of us, and suffered us not to feel the sense of them.'

Homily 14 on 2 Corinthians

It would seem that he offended them by saying "you are restricted in your own hearts" and "make room for us." Therefore now he both justifies himself and heals them, saying: I said this not in order to condemn you, but out of my great boldness toward you and out of a desire to urge you to virtue. For that I do not condemn you is evident from the fact that I boast of you before others.

Having corrected yourselves, he says, in that for which I censured you in my former epistle, you filled me with comfort, and not only comforted me, that is, freed me from sorrow, but also abundantly filled me with joy. The abundance of joy he expresses with the word "I exceedingly abound." This joy, he says, was such that in all our affliction, however great it was, it prevailed over and extinguished the affliction. This would seem to contradict what was said about them a little earlier, but in reality it does not contradict it. For both are characteristic of one who loves: the former as one who reproves, and the latter as one who encourages, because reproofs come not from hostility but from intense love.

Commentary on 2 Corinthians

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).

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).

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).

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).

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).

Commentary on 2 Corinthians

Accordingly, when he is going to assign afflictions to the flesh as its especial liability-according to the statement he had already made-he says, "When we were come into Macedonia, our flesh had no rest; " then, in order to make the soul a fellow-sufferer with the body, he adds, "We were troubled on every side; without were fightings," which of course warred down the flesh, "within were fears," which afflicted the soul.

On the Resurrection of the Flesh

It is because the flesh is irrational that Paul says that it has no rest from its suffering. But the soul, although it was suffering in the body, did have rest. This is because of the hope that God would reward them for the tribulations inflicted on them by unbelievers. Fightings were inflicted on the body, and fears attacked the soul, but Paul was not at all afflicted in the Spirit, who was given to him so that he might endure such things.

Commentary on Paul’s Epistles

"For even when we were come into Macedonia, our flesh had no relief."

For since he said, "our tribulation;" he both explains of what sort it was, and magnifies it by his words, in order to show that the consolation and joys received from them was great, seeing it had repelled so great a sorrow. "But we were afflicted on every side."

How on every side? for "without were fightings," from the unbelievers; "within were fears;" because of the weak among the believers, lest they should be drawn aside. For not amongst the Corinthians only did these things happen, but elsewhere also.

Homily 14 on 2 Corinthians

Paul had to do battle not only with external foes but also with enemies within the fellowship of the church. He was afraid that believers would be turned away to harmful things.

Commentary on the Second Epistle to the Corinthians 323

He speaks of his sorrow and describes it in strong terms, in order to show how great was the joy from them, since it drove away even such sorrow. He well said that the "flesh" had no rest; for the soul of Paul was unconquerable.

"Attacks" from unbelievers.

Because among the faithful there are weak ones who could be led astray by false brethren.

Commentary on 2 Corinthians

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).

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.

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).

Commentary on 2 Corinthians

It is always a great comfort, when we are suffering, to have someone near us who can share it with us.

Commentary on Paul’s Epistles

"Nevertheless He that comforteth the lowly comforted us by the coming of Titus."

For since he had testified great things of them in what he said, that he may not seem to be flattering them he cites as witness Titus the brother, who had come from them to Paul after the first Epistle to declare unto him the particulars of their amendment. But consider, I pray you, how in every place he maketh a great matter of the coming of Titus. For he saith also before, "Furthermore when I came to Troas for the Gospel, I had no relief for my spirit because I found not Titus my brother;" (2 Corinthians 2:12-13) and in this place again "we were comforted," he saith, "by the coming of Titus." For he is desirous also of establishing the man in their confidence and of making him exceedingly dear to them. And observe how he provides for both these things. For by saying on the one hand, "I had no relief for my spirit," he showeth the greatness of his virtue; and by saying on the other, that, in our tribulation his coming sufficed unto comfort; yet "not by his coming only, but also by the comfort wherewith he was comforted in you," he endeareth the man unto the Corinthians. For nothing doth so produce and cement friendships as the saying something sound and favorable of any one. And such he testifies Titus did; when he says that 'by his coming he hath given us wings with pleasure; such things did he report of you. On this ground his coming made us glad. For we were delighted not only by his coming, but also for the comfort wherewith he was comforted in you.' And how was he comforted? By your virtue, by your good deeds.

Homily 14 on 2 Corinthians

Since he said much in praise of the Corinthians, he brings Titus as a witness. Who then "comforts the downcast"? God, he says. He also comforted us by sending us Titus; for his arrival was sufficient to dispel our sorrow. He also wishes to present this man to them as worthy of respect, which is why he ascribes great significance to his arrival.

Commentary on 2 Corinthians

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).

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).

Commentary on 2 Corinthians

Paul showed what great affection he had for them. He paid no mind to the stench of the dungeon, nor of the pain of the lashes, nor of the rope with which his feet were bound. But when he heard that the Corinthians had amended their ways he rejoiced, and forgetting his sufferings, thanked God for their salvation, viewing it as a kind of reward for his troubles.

Commentary on Paul’s Epistles

"While he told us your longing, your mourning, your zeal for me." 'These things made him glad,' he says, 'these things comforted him.' Seest thou how he shows that he also is an earnest lover of theirs, seeing he considers their good report as a consolation to himself; and when he was come, gloried, as though on account of his own good things, unto Paul.

And observe with what warmth of expression he reporteth these things, "Your longing, your mourning, your zeal." For it was likely that they would mourn and grieve why the blessed Paul was so much displeased, why he had kept away from them so long. And therefore he did not say simply tears, but "mourning;" nor desire, but "longing;" nor anger, but "zeal;" and again "zeal toward him," which they displayed both about him that had committed fornication and about those who were accusing him. 'For,' saith he, 'ye were inflamed and blazed out on receiving my letters.' On these accounts he abounds in joy, on these accounts he is filled with consolation, because he made them feel. It seems to me, however, that these things are said not only to soften what has gone before, but also in encouragement of those who had acted in these things virtuously. For although I suppose that some were obnoxious to those former accusations and unworthy of these praises; nevertheless, he doth not distinguish them, but makes both the praises and the accusations common, leaving it to the conscience of his hearers to select that which belongs to them. For so both the one would be void of offence, and the other lead them on to much fervor of mind.

Homily 14 on 2 Corinthians

He comforted you, he says, not only by being with you during your time of sorrow, but also by announcing to you your virtue, by which he himself was also comforted, that is, he rejoiced over you, accepting you on account of your virtues. He wins for this man their goodwill, as one who praised them before him.

Probably the Corinthians were weeping and grieving that their teacher was so troubled in spirit and had not been with them for so long. Therefore he did not simply say "tears," but "weeping," and not ἐπιθυμίαν, but ἐπιπόθησιν, that is, intense longing, and not anger, but "zeal" against the fornicator. For my sake you were inflamed and burned to carry out my command; for my sake you were zealous even before the false apostles. The apostle says this not only to heal the former reproaches, but also because he accepts those who have corrected themselves; for although many were wicked and unworthy of these praises, he does not separate them, but praises and reproaches all together, leaving it to the conscience of each to choose what belongs to him.

I, he says, rejoiced both at the presence of Titus, but even more at the fact that he reported to me such news about you.

Commentary on 2 Corinthians

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).

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.

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.

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.

Commentary on 2 Corinthians

8–9

Having said, "I do not regret," he tells the reason also; alleging the good that resulted from his letter; and skillfully excusing himself by saying, "though but for a season." For truly that which was painful was brief, but that which was profitable was perpetual. And what indeed followed naturally was to say, 'even though it grieved you for a season, yet it made you glad and benefited you forever.' But he doth not say this: but before mentioning the gain he passes again to his praises of them, and the proof of his own concern for them, saying, "Now I rejoice, not that ye were made sorry," ('for what gain came to me from you being made sorry?) "but that ye were made sorry unto repentance," that the sorrow brought some gain.' For a father also when he sees his son under the knife rejoiceth not that he is being pained, but that he is being cured; so also doth this man. But observe how he transfers all that was well achieved in the matter unto themselves; and lays whatever was painful to the account of the Epistle, saying, "It made you sorry for a season;" whilst the benefit that resulted from it he speaks of as their own good achieving. For he said not, 'The Epistle corrected you,' although this was the case; but, "ye sorrowed unto repentance."

Homily 15 on 2 Corinthians

He goes on to apologize for his Epistle, when, (the sin having been corrected,) to treat them tenderly was unattended with danger; and he shows the advantage of the thing. For he did this indeed even before, when he said, "For out of much affliction and anguish of heart, I wrote unto you: not that ye should be made sorry, but that ye might know the love which I have toward you." And he does it also now, establishing this same point in more words. And he said not, 'I regretted indeed before, but now I do not regret:' but how? "I regret not now, though I did regret." 'Even if what I wrote,' he says, 'was such as to overstep the [due] measure of rebuke, and to cause me to regret; still the great advantage which has accrued from them doth not allow me to regret.' And this he said, not as though he had rebuked them beyond due measure, but to heighten his praises of them. 'For the amendment ye manifested was so great,' saith he, 'that even if I did happen to smite you too severely insomuch that I even condemned myself, I praise myself now from the result.' Just as with little children, when they have undergone a painful remedy, such as an incision, or cautery, or bitter physic, afterwards we are not afraid to sooth them; so also doth Paul.

Homily 15 on 2 Corinthians

Moreover, even sorrow, the emotion for which, the Stoics claim, there can be found in the soul of a wise man no corresponding “attitude,” is a word used in a good sense, especially in Christian writings. The apostle, for example, praises the Corinthians because they were sorrowful according to God. Of course, someone may object that the apostle congratulated the Corinthians because their sorrow led them to repentance and that such sorrow can be experienced only by those who have sinned. What he says is this: “Seeing that the same letter did for a while make you sorry, now I am glad; not because you were made sorry but because your sorrow led you to repentance. For you were made sorry according to God, that you might suffer no loss at our hands. For the sorrow that is according to God produces repentance that surely tends to salvation, whereas the sorrow that is according to the world produces death. For behold this very fact that you were made sorry according to God, what earnestness it has wrought in you.”

City of God 14.8

Although I wrote to you in such a way, he says, that I exceeded the measure of reproach and ought to have repented of having censured you beyond measure, yet the great benefit arising from it does not allow me now to repent. He said this not because he had in fact censured them beyond measure, but in order to increase their praise.

Commentary on 2 Corinthians

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.

Commentary on 2 Corinthians

He also persuades us that this sadness is useful, which is according to God, not according to the world. 'It is necessary,' he says, 'for you to be saddened unto repentance according to God; for according to God, sadness produces salvation, but sadness according to the world produces death. But also consider from the Old Testament that those who were saddened by bodily works found favor, but those who delighted in the works of this world remained in punishment.' Finally, the Hebrews who groaned in the labors of Egypt obtained the grace of the righteous. And because they ate bread in sorrow, they were given spiritual food.

On Paradise 15.76

Seest thou wisdom unspeakable? 'For had we not done this,' he says, 'we had done you damage.' And he affirms that indeed which was well achieved to be theirs, but the damage his own, if indeed he had been silent. For if they are likely to be corrected by a sharp rebuke, then, if we did not sharply rebuke, we should have done you damage; and the injury would not be with you alone, but also with us. For just as he that gives not to the merchant what is necessary for his voyage, he it is that causeth the damage; so also we, if we did not offer you that occasion of repentance, should have wrought you damage. Seest thou that the not rebuking those that sin is a damage both to the master and to the disciple?

Homily 15 on 2 Corinthians

The sorrow was temporary – for an hour, but the benefit was everlasting. "I rejoice," he says, "not because you were grieved" (for what benefit is your sorrow to me?), "but that you were grieved to repentance." Notice how he attributes the sorrow to repentance, and does not say that he brought them benefit – which would have been fair – but ascribes this matter to their virtue. You were grieved, he says, but you were grieved "for God's sake."

Having been reproved, he says, by us, you were grieved according to God, and henceforth you will suffer no harm from us in anything. For all of you, not excluding even the one who had fallen into the most extreme sin and fornication, have improved. A teacher causes harm to a student when he does not reprove the one who is sinning. For if he had been reproved, he would have received benefit.

Commentary on 2 Corinthians

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).

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).

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).

Commentary on 2 Corinthians

This grief, then, appears to be accompanied by salvation, because the man, after having done a wicked deed, repented. Both actions grieve the Spirit: doubt, because it did not accomplish its object; and anger grieves the Spirit, because it did what was wicked.

Hermas, Commandment 10

That all sins may be forgiven him who has turned to God with his whole heart... Also in the second Epistle of the blessed Paul to the Corinthians: "For the sorrow which is according to God worketh a stedfast repentance unto salvation, but the sorrow of the world worketh death."

Pseudo-Cyprian Exhortation to Repentance

Godly grief brings about the death of worldliness. When the sinner is found out he is grieved because he is bound to be punished, not having anyone from whom he may expect mercy. Perhaps for the moment there may be nobody who can exact retribution from him, but he knows he will not be able to escape the judgment of God.

Commentary on Paul’s Epistles

However, I marvel how God, who from the beginning gave humanity pain, which came from sin, abolishes his decision with one resolution and expels the judgment with the sentence. And hear how. Sin produced pain, and through pain sin is annihilated. Pay attention carefully. God threatens the woman. He brings upon her the punishment for her disobedience, and he tells her: “You shall bring forth children in pain.” And he showed pain as the harvest of sin. However, oh, how munificent he is! That which he gave for punishment he changed to salvation. Sin gave birth to pain; pain destroys sin. Just as a worm that is born by a tree consumes the very same tree, likewise pain, which is born by sin, kills sin when it is supplied by repentance. For this reason Paul says: “Godly pain produces a repentance that leads to salvation and brings no regret.” Pain is good for those who repent sincerely; the sorrow, matching the sin, suits those who sin.… Mourn for the sin so you may not lament for the punishment. Apologize to the judge before you come to the court. Or do you not know that all who want to sin flatter the judge, not when the case is being tried but before they enter the court, or through friends, or through guardians, or through another way they coax the judge? The same with God: you cannot persuade the Judge during the time of the tribunal. It is possible for you to plead with the Judge before the time of judgment.

Homily on Repentance and Compunction 7.6.19

'Therefore.' he says, 'though I did regret before I saw the fruit and the gain, how great they were I do not regret now.' For such a thing is godly sorrow. And then he philosophizeth about it, showing that sorrow is not in all cases a grievous thing, but when it is worldly. And what is worldly? If thou be in sorrow for money, for reputation, for him that is departed, all these are worldly. Wherefore also they work death. For he that is in sorrow for reputation's sake feeleth envy and is driven oftentimes to perish: such sorrow was that which Cain sorrowed, such Esau. By this worldly sorrow then he meaneth that which is to the harm of those that sorrow. For only in respect to sins is sorrow a profitable thing; as is evident in this way. He that sorroweth for loss of wealth repaireth not that damage; he that sorroweth for one deceased raiseth not the dead to life again; he that sorroweth for a sickness, not only is not made well but even aggravates the disease: he that sorroweth for sins, he alone attains some advantage from his sorrow, for he maketh his sins wane and disappear. For since the medicine has been prepared for this thing, in this case only is it potent and displays its profitableness; and in the other cases is even injurious. 'And yet Cain,' saith one, 'sorrowed because he was not accepted with God.' It was not for this, but because he saw his brother glorious in honor; for had he grieved for this, it behoved him to emulate and rejoice with him; but, as it was, grieving, he showed that his was a worldly sorrow. But not so did David, nor Peter, nor any of the righteous. Wherefore they were accepted, when grieving either over their own sins or those of others. And yet what is more oppressive than sorrow? Still when it is after a godly sort, it is better than the joy in the world. For this indeed ends in nothing; but that "worketh repentance unto salvation, a salvation that bringeth no regret." For what is admirable in it is this that one who had thus sorrowed would never repent, whilst this is an especial characteristic of worldly sorrow. For what is more regretted than a true born son? And what is a heavier grief than a death of this sort? But yet those fathers who in the height of their grief culture nobody and who wildly beat themselves, after a time repent because they have grieved immoderately; as having thereby nothing benefitted themselves, but even added to their affliction. But not such as this is godly sorrow; but it possesseth two advantages, that of not being condemned in that a man grieves for, and that this sorrow endeth in salvation; of both which that is deprived. For they both sorrow unto harm and after they have sorrowed vehemently condemn themselves, bringing forth this greatest token of having done it unto harm. But godly sorrow is the reverse [of this]: wherefore also he said, "worketh repentance unto salvation, a repentance that bringeth no regret." For no one will condemn himself if he have sorrowed for sin, if he have mourned and afflicted himself.

Homily 15 on 2 Corinthians

And, in another passage, he says: “The sorrow that is according to God produces repentance that tends to salvation of which one does not repent.” He who is sad according to God is sad in repentance for his sins; sorrow because of one’s own iniquity produces justice. First, let what you are displease you so that you may be able to be what you are not. “The sadness that is according to God produces repentance that tends to salvation of which one does not repent.” He says: “repentance that tends to salvation.” What sort of salvation? That of which one does not repent. What does that mean? One of which you do not repent at any time. For we have had a life of which we ought to have repented; we have had a life calculated to inspire repentance. But we cannot come to that life of which one does not repent except through repentance for an evil life. Will you, my brothers, as I had begun to say, ever find dung in a sifted mass of wheat? Nevertheless, the wheat arrives at that luster, at that fine and beautiful appearance, by means of dung; the foulness was the path to a beautiful result.

Easter Sermon 254.2

Therefore, my brothers, as I have said before, a suitable place for dung helps to produce fruit, but an unsuitable place leads to uncleanness. Someone or other has said, I have come upon this sad person; I see the dung; I examine the place. Tell me, my friend, why are you sad? He says: I have lost my money. The place is unclean; there is no fruit. Let him hear the apostle: “The sorrow that is according to the world produces death.” I have looked at still another person groaning, weeping and praying; I recognize the dung and I examine the place. Moreover, I have directed my ear to this man’s prayer, and I have heard him say: “O Lord, be thou merciful to me: heal my soul, for I have sinned against you.” He laments his sin; I recognize the field; I look for fruit. Thanks be to God! The dung is in a good place; it is not useless there; it produces fruit. This is truly the time of fruitful sorrow, so that we may lament the state of our mortality, the abundance of temptations, the stealthy attacks of sinners, the clash of desires, the conflicts of passions ever rebelling against good thoughts. On this account let us grieve; let us be sad because of this state of affairs.

Easter Sermon 254.4

[Syncletica] also said, ‘There is a useful sorrow, and a destructive sorrow. Sorrow is useful when we weep for our sins, and for our neighbour’s ignorance, and so that we may not relax our purpose to attain to true goodness, these are the real kinds of sorrow. Our enemy adds something to this. For he sends sorrow without reason, which is something called lethargy. We ought always to drive out a sadness like that with prayers and psalms.’

The Desert Fathers, Sayings of the Early Christian Monks

He discusses sorrow and shows that sorrow is not always an evil, but only when it is according to the world, that is, over possessions, glory, or the dead. For such sorrow "produces death," assuredly already of the soul, and often of the body as well, for through this many have perished. But if someone voluntarily grieves over sins, he grieves "for God's sake"; for this remedy has been prepared for the case of this one disease alone, for the production of unchanging repentance (for none of those who grieve with it ever repented of doing so) and for the deliverance of man from the death of the soul.

Commentary on 2 Corinthians

Then 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).

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).

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).

Commentary on 2 Corinthians

There is, of course, always the chance, not of chloroforming the shame, but of aggravating it and producing Despair. This would be a great triumph. It would show that he had believed in, and accepted, the Enemy's forgiveness of his other sins only because he himself did not fully feel their sinfulness—that in respect of the one vice which he really understands in its full depth of dishonour he cannot seek, nor credit, the Mercy. But I fear you have already let him get too far in the Enemy's school, and he knows that Despair is a greater sin than any of the sins which provoke it.

The Screwtape Letters

One who provokes godly grief in us is our benefactor.

The Long Rules 52

Someone who repents is troubled by the fear that he might sin again. But a person who knows that he has been deformed by sin longs to reform himself. One who knows that he is being rebuked for his own good begins to experience a zeal for bringing good works to completion.

Commentary on Paul’s Epistles

"For behold," he saith, "this self-same thing, that ye were made sorry after a godly sort, what earnest care it wrought in you." 'For not only,' he saith, 'did your sorrow not cast you into that condemning of yourselves, as having acted idly in so doing; but it made you even more careful.' Then he speaks of the certain tokens of that carefulness; "Yea," what "clearing of yourselves," towards me. "Yea, what indignation" against him that had sinned. "Yea, what fear." For so great carefulness and very speedy reformation was the part of men who feared exceedingly. And that he might not seem to be exalting himself, see how quickly he softened it by saying, "Yea, what longing," that towards me. "Yea, what zeal," that on God's behalf. "Yea, what avenging:" for ye also avenged the laws of God that had been outraged. "In every thing ye approved yourselves to be pure in the matter." Not only by not having perpetrated, for this was evident before, but also by not consenting unto it. For since he said in the former Epistle, "and ye are puffed up;" he also says here, 'ye have cleared yourselves of this suspicion also; not only by not praising, but also by rebuking and being indignant.'

Homily 15 on 2 Corinthians

Not from the example of others, he says, do I prove the benefit of godly sorrow, but from your own experience. For you not only did not regret that you were grieved, but you became more careful about yourselves.

Apologies before me; for I have forgiven you, because you repented.

Against the one who committed fornication.

Before me; for you corrected yourselves quickly anyway, because you were frightened.

"To me." When he spoke of fear, lest they think he was presenting himself as some kind of ruler, he immediately corrected himself by using the word "desire," which is a sign of love, not of authority.

To God.

For the laws of God; for you punished those who transgressed them.

You, he says, not only did not do anything such as the fornicator did, but you did not even show indulgence toward him. In the former epistle he said: "and you are puffed up" (1 Cor. 5:2), which made them partakers of the transgression; therefore here he says: now you have cleansed yourselves even from this suspicion, and have shown yourselves to be pure from reproach.

Commentary on 2 Corinthians

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."

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).

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.

Commentary on 2 Corinthians

Paul is making it clear that forgiveness ought to be granted to those who did wrong not only for their sake but for the sake of the church, because when one does wrong many suffer.

Commentary on Paul’s Epistles

For that they might not say, Why then dost thou rebuke us if we were "clear in the matter?" setting himself to meet this even further above, and disposing of it beforehand, he said what he said, namely, "I do not regret, though I did regret." 'For so far,' says he, 'am I from repenting now of what I wrote then, that I repented then more than I do now when ye have approved yourselves.' Seest thou again his vehemence and earnest contention, how he has turned around what was said unto the very opposite. For what they thought would have made him recant in confusion as having rebuked them hastily, by reason of their amendment; that he uses as a proof that it was right in him to speak freely. For neither does he refuse afterwards to humor them fearlessly, when he finds he can do this. For he that said farther above such things as these, "He that is joined to an harlot is one body," and, "Deliver such an one to Satan for the destruction of the flesh," and, "Every sin that a man doeth is without the body," and such like things; how saith he here, "Not for his cause that did the wrong, nor for his cause that suffered the wrong?" Not contradicting, but being even exceedingly consistent with, himself. How consistent with himself? Because it was a very great point with him to show the affection he bore towards them. He does not therefore discard concern for him, but shows at the same time, as I said, the love he had for them, and that a greater fear agitated him, [namely] for the whole Church. For he had feared lest the evil should eat further, and advancing on its way should seize upon the whole Church. Wherefore also he said, "A little leaven leaveneth the whole lump." This however he said at the time; but now that they had well done, he no longer puts it so but differently: and implies indeed the same thing, but manages his expressions more agreeably, saying, "That our care for you might appear unto you." That is, 'that ye might know how I love you.' Now this is the same thing as the former, but being differently expressed seemed to convey another meaning.

Homily 15 on 2 Corinthians

Lest they should say to him: why then did you rebuke us, if we were clean of transgression? he says: I so respect what was previously written by me and do not repent of rebuking you, that I say: I wrote that so that my love for you and my care for you might be revealed "before God," that is, before God, who sees that this is just. I was afraid lest the infection should spread to you as well. Whom does he mean by "the one who did the wrong" and "the one who suffered the wrong"? The fornicators; because both he and she wronged each other. How then does he say that he wrote not for their sake? That is, although I wrote for their sake as well, it was not exclusively for their sake, but also for your sake, taking care that the whole community not be corrupted. So also when he says: "Does God take care of oxen?" (1 Cor. 9:9), he does not mean that God does not care for them; otherwise why were they created? but rather that God gave the law not primarily for the sake of oxen.

Commentary on 2 Corinthians

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).

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.

Commentary on 2 Corinthians

Paul has been comforted by the fact that those whom he rebuked wished to mend their ways. But on learning from Titus that they were experiencing pain on account of their error, he was consoled even more and filled with joy, because their resolve had been confirmed by their behavior.

Commentary on Paul’s Epistles

"Therefore we have been comforted." Since we both showed our care for you and have been wholly successful. As he said also in another place, "Now we live, if ye stand fast in the Lord;" and again, "For what is our hope, or joy, or crown of rejoicing? are not even ye?" For this is life, this comfort, this consolation to a teacher possessed of understanding; the growth of his disciples. For nothing doth so declare him that beareth rule as paternal affection for the ruled. For begetting alone constitutes not a father; but after begetting, also loving. But if where nature is concerned there is so great need of love, much more where grace is concerned. In this way were all the ancients distinguished.

Homily 15 on 2 Corinthians

See again how he exalts their praises, and showeth their love. For having said, 'I was pleased that my Epistle wrought so much and that ye gained so much,' for "I rejoice," he saith, "not that ye were made sorry, but that ye were made sorry unto repentance;" and having shown his own love, for he saith, "Though I wrote unto you, I wrote not for his cause that did the wrong, nor for his cause that suffered the wrong, but that our care for you might be made manifest to you:" again he mentioneth another sign of their good will, which bringeth them great praise and showeth the genuineness of their affection. For, "in your comfort," he saith, "we joyed the more exceedingly for the joy of Titus." And yet this is no sign of one that loveth them exceedingly; rejoicing rather for Titus than for them. 'Yes,' he replies, 'it is, for I joyed not so much for his cause as for yours.' Therefore also he subjoins the reason, saying, "because his bowels were refreshed by you all." He said not, 'he,' but "his bowels;" that is, 'his love for you.' And how were they refreshed? "By all." For this too is a very great praise.

Homily 16 on 2 Corinthians

I showed my care for you, and my hopes did not deceive me; therefore, he says, I was greatly comforted.

Now to the consolation with which you consoled me, as I said, a great joy was added — the joy of Titus. And this joy and consolation is on your account and for your sake.

Commentary on 2 Corinthians

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).

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).

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.

Commentary on 2 Corinthians

"For if in anything I have gloried to him on your behalf." It is high praise when the teacher boasted, for he saith, "I was not put to shame." I therefore rejoiced, because ye showed yourselves to be amended and proved my words by your deeds. So that the honor accruing to me was twofold; first, in that ye had made progress; next, in that I was not found to fall short of the truth. "But as we spake always to you in truth, so our glorying also which I made before Titus was found to be truth." Here he alludes to something further. As we spake all things among you in truth, (for it is probable that he had also spoken to them much in praise of this man,) so also, what we said of you to Titus has been proved true.

Homily 16 on 2 Corinthians

I, he says, rejoiced at this, that Titus found you to be such as I had described you to him in words. And he himself was comforted when he found you to be such and encountered nothing rude or unpleasant from you. And the fact that Paul boasts about his disciples shows that they were virtuous and that he was loving toward his children. Such should disciples and teachers be even now.

As everything I preached to you was true (or, perhaps, he speaks of the praises he expressed about Titus), so also everything I boasted about you turned out to be true.

Commentary on 2 Corinthians

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.

Commentary on 2 Corinthians

Paul is saying that Titus’s mind and affection are concerned with them, because he has seen their progress, for the mind of a saint is concerned with everything that is good. Commentary on Paul’s Epistles.

"And his inward affection is more abundant toward you." What follows is in commendation of him, as exceedingly consumed with love and attached to them. And he said not 'his love.' Then that he may not appear to be flattering, he everywhere mentions the causes of his affection; in order that he may, as I said, both escape the imputation of flattery and the more encourage them by making the praise redound unto them, and by showing that it was they who had infused into him the beginning and ground of this so great love. For having said, "his inward affection is more abundant toward you;" he added, "Whilst he remembereth the obedience of you all." Now this both shows that Titus was grateful to his benefactors, seeing he had returned, having them all in his heart, and continually remembereth them, and beareth them on his lips and in his mind; and also is a greater distinction to the Corinthians, seeing that so vanquished they sent him away. Then he mentions their obedience also, magnifying their zeal: wherefore also he addeth these words, "How with fear and trembling ye received him." Not with love only, but also with excessive honor. Seest thou how he bears witness to a twofold virtue in them, both that they loved him as a father and had feared him as a ruler, neither for fear dimming love, nor for love relaxing fear. He expressed this also above, "That ye sorrow after a godly sort, what earnest care it wrought in you; yea what fear, yea what longing."

Homily 16 on 2 Corinthians

With these words he praises Titus, so that they too might come to love him, as one bound to him and ardently loving them. Therefore he also said: "his heart," in order to show the strength and fervor of his disposition and sincere love for them.

He sets forth the reasons for Titus's such love for them, showing that they themselves gave occasion for such love, and at the same time urging them also to greater love. For you did not simply show love toward him or care for him, but also obedience, receiving him as children receive a father and at the same time as a superior — "with fear" and even "trembling." By this very thing he testifies to their twofold virtue: love, as toward a father, and fear, as toward a superior, so that in them neither did love weaken fear, nor did fear poison love.

Commentary on 2 Corinthians

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).

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).

Commentary on 2 Corinthians

Paul is glad not only because of their good resolve but because of the good actions by which they were correcting their former sinful practices. This is why he has perfect confidence in them.

Commentary on Paul’s Epistles

"I rejoice therefore, that in every thing I am of good courage concerning you." Seest thou that he rejoiceth more on their account; 'because,' he saith, 'ye have in no particular shamed your teacher, nor show yourselves unworthy of my testimony.' So that he joyed not so much for Titus' sake, that he enjoyed so great honor; as for their own, that they had displayed so much good feeling. For that he may not be imagined to joy rather on Titus' account, observe how in this place also he states the reason. As then he said above, "If in anything I have gloried to him on your behalf I was not put to shame;" so here also, "In everything I am of good courage concerning you." 'Should need require me to rebuke, I have no apprehension of your being alienated; or again to boast, I fear not to be convicted of falsehood; or to praise you as obeying the rein, or as loving, or as full of zeal, I have confidence in you. I bade you cut off, and ye did cut off; I bade you receive, and ye did receive; I said before Titus that ye were great and admirable kind of people and knew to reverence teachers: ye proved these things true by your conduct. And he learnt these things not so much from me as from you. At any rate when he returned, he had become a passionate lover of you: your behavior having surpassed what he had been told.'

Homily 16 on 2 Corinthians

I rejoice not only about Titus, that you honored him, but also that I find you to be such people – not shaming me, but giving me boldness to speak about you openly in every matter and at every time. And in another sense, "I can rely on you," because whether I do something for you or speak to you, you will readily accept it, whether it be necessary to rebuke or praise you for your correction, or to prescribe something difficult to you.

Commentary on 2 Corinthians

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).

Commentary on 2 Corinthians