2 Corinthians 6:1–10

That man, indeed, is in danger who does not throughout his whole life place before himself the will of God as his goal, so that in health he shows forth the labor of love by his zeal for the works of the Lord and in sickness displays endurance and cheerful patience. The first and greatest peril is that by not doing the will of God, he separates himself from the Lord and cuts himself off from fellowship with his own brothers; secondly, that he ventures, although undeserving, to claim a share in the blessings prepared for those who are worthy. Here also we must remember the words of the apostle: "And we helping do exhort you that you receive not the grace of God in vain." And they who are called to be brothers of the Lord should not receive in a wanton spirit so great a divine grace nor fall from so high a dignity through negligence in doing the will of God but rather obey the same apostle, saying: "I, a prisoner in the Lord, beseech you that you walk worthy of the vocation in which you are called."4.

Grace is more necessary for us than the Law; to receive which grace fruitfully, our mother the Church and the Apostle Paul exhort us. The Apostle Paul in this brief word rouses us to receive divine grace, to guard the grace received, and to multiply the grace received and guarded. He exhorts us not to receive the grace of God in vain, but to receive it fruitfully: therefore he means to say that we should be ready to receive, guard, and multiply the grace of God. But in order that this exhortation may be fulfilled in us, three things present themselves here for our consideration: first, what is the origin of grace; second, what is the use of grace; and third, what is the fruit of grace.

What does it mean to receive the grace of God in vain except to be unwilling to perform good works with the help of his grace?

For since he said, God beseeches, and we are ambassadors and suppliants unto you, that ye be "reconciled unto God:" lest they should become supine, he hereby again alarms and arouses them, saying: "We intreat that ye receive not the grace of God in vain." 'For let us not,' he says, 'therefore be at ease, because He beseeches and hath sent some to be ambassadors; nay, but for this very reason let us make haste to please God and to collect spiritual merchandise;' as also he said above, "The love of God constraineth us," (ch. v. 14) that is presseth, driveth, urgeth us, 'that ye may not after so much affectionate care, by being supine and exhibiting no nobleness, miss of such great blessings. Do not therefore because He hath sent some to exhort you, deem that this will always be so. It will be so until His second coming; until then He beseeches, so long as we are here; but after that is judgment and punishment.' Therefore, he says, "we are constrained."

For lest they should think that this of itself is "reconciliation," believing on Him that calleth; he adds these words, requiting that earnestness which respects the life. For, for one who hath been freed from sins and made a friend to wallow in the former things, is to return again unto enmity, and to "receive the grace in vain," in respect of the life. For from "the grace" we reap no benefit towards salvation, if we live impurely; nay, we are even harmed, having this greater aggravation even of our sins, in that after such knowledge and such a gift we have gone back to our former vices. This however he does not mention as yet: that he may not make his work harsh, but says only that we reap no benefit.

We, he says, work together both with you and with God: with you, so that you may be saved, and with God, so that His will may be fulfilled, that is, concerning your salvation. "We beseech" on behalf of Christ, even until His second coming, and as long as we exist in this life, so that you may not receive the grace of God in vain. For what is the use of receiving freedom from sins by the grace of God, and then filling up with them again through one's own carelessness? Enmity appears again, and grace toward us becomes futile. Therefore, do not think that faith alone constitutes reconciliation; life is also needed.

Having commended the ministry of the apostleship, the Apostle now carries out the ministry entrusted to him for the benefit of his subjects. In regard to this he does two things. First, he exhorts them in general to do all the things that are commonly necessary for a good life; secondly, he urges them in particular to help the saints in Jerusalem (chap. 8). In regard to the first he does two things. First, he urges them to goods that are present; secondly, he commends them for the good they have done in the past (chap. 7). In regard to the first he does three things. First, he admonishes them in general that the grace of God should not be used in vain; secondly, he shows that the grace of God has been conferred on them (v. 2); thirdly, he teaches them in particular how to use the grace mentioned (v. 3).

He says therefore: from the fact that we have the faculty to do good, and this by the grace of God, and we are ambassadors of Christ for this purpose, therefore, working together [helping] by preaching, by examples and by exhortations: "A brother helped is like a strong city" (Prov. 18:19); or helping, namely, God: "We are God's helpers" (1 Cor. 3:9). But this seems contrary to Isaiah (40:9): "Who has directed the Spirit of the Lord?" (Is. 40:13). Therefore it is not correct to say, helping God. I answer that to help God can be taken to mean that a person gives God the power to do something. In this sense, no one helps God or can help him; or to mean that a person carries out his commandment. Then holy men are said to help God by carrying out his commands. We, I say, so helping do entreat [exhort] you: "He that exhorts, in his exhortation" (Rom. 12:8), not to accept the grace of God in vain. As if to say: let not the reception of grace be useless and vain for you, which it is when a person does not perceive the fruit of the grace he received. This fruit is twofold: the remission of sins: "And this will be the full fruit of the removal of his sin" (Is. 27:9); and that a man by living righteously attain to heavenly glory: "The return [fruit] you get is sanctification" (Rom. 6:22). Therefore, whoever does not use the grace he has received for avoiding sin and obtaining eternal life, receives the grace of God in vain: "I did not run in vain or labor in vain" (Phil. 2:16).

Paul is teaching that God's grace in Christ was predestined. God decreed that his mercy would be poured out in this way, that help would be lavished on those who called for it in the name of Christ.

"Now is the acceptable time," says the apostle, "now is the day of salvation." This is the time for repentance; the next life, for reward. Now is the time to endure; then will be the day of consolation. Now God is the helper of such as turn aside from the evil way; then he will be the dread and unerring inquisitor of the thoughts and words and deeds of humankind. Now we enjoy his longanimity; then we shall know his just judgment, when we have risen, some to never-ending punishment, others to life everlasting, and everyone shall receive according to his works.

For the blessed Paul also knew the distance between the present world and the world to come. He knew that only in the present world could the blessing of salvation be acquired but that only in the world to come could a just reward be given to individuals according to the quality of their works, good or wicked. So, when he had repeated the prophetic testimony which God speaks: "In an acceptable time, I heard you, and on the day of salvation, I helped you," he immediately followed it up by adding, "Behold now is a very acceptable time, now is the day of salvation." But concerning the future he says, "For we must all appear before the judgment seat of Christ, so that each one may receive recompense according to what he did in the body, whether good or evil." Therefore, eternal life will be given in the future only to the one to whom forgiveness of sins has been given in this world. Only he will receive the forgiveness of sins here who renounces his sins and hastens to the highest and true God with true conversion of heart. For the future will not be a time of forgiveness but of retribution. There mercy will not justify the sinner, but justice will distinguish the just and the sinner.

There they will be tortured endlessly, not only with the hellish punishment of soul together with body but also by the very darkness of the will set in evil. Here for such people there will be the evil will itself for a heaping up of punishment, because of which there remains for them torment without end. They now scorn the opportunity offered by the acceptable time and on the day of salvation; they do not seek to be helped by God. God has conveyed this time to us in the words of the prophet, saying, "In an acceptable time, I heard you and on the day of salvation, I helped you." When the blessed apostle inserted this testimony in his letter, he immediately added, "Behold, now is the very acceptable time; behold now is the day of salvation."

"The acceptable time." What is this? That of the Gift, that of the Grace, when it is appointed not that an account should be required of our sins nor penalty exacted; but besides being delivered, that we should also enjoy ten thousand goods, righteousness, sanctification, and all the rest. For how much toil would it have behoved us to undergo in order to obtain this "time!" But, behold, without our toiling at all it hath come, bringing remission of all that was before. Wherefore also He calls it "acceptable," because He both accepted those that had transgressed in ten thousand things, and not acceded merely, but advanced them to the highest honor; just as when a monarch arrives, it is a time not for judgment, but for grace and pardon. Wherefore also He calleth it acceptable.

Whilst then we are yet in the lists, whilst we are at work in the vineyard, whilst the eleventh hour is left [us], let us draw nigh and show forth life; for it is also easy. For he that striveth for the mastery at such a time, when so great a gift hath been shed forth, when so great grace, will early obtain the prizes. For in the case of monarchs here below also, at the time of their festivals, and when they appear in the dress of Consuls, he who bringeth a small offering receiveth large gifts; but on the days in which they sit in judgment, much strictness, much sifting is requisite. Let us too therefore strive for the mastery in the time of this gift. It is a day of grace, of grace divine; wherefore with ease even we shall obtain the crown.

The holy apostle presents testimony from the prophets when he says: "At an acceptable time I heard you, and on the day of salvation I helped you." And this follows: "Behold, now is the acceptable time; behold, now is the day of salvation." Hence I also testify to you that these are the days of redemption, that this is the time, as it were, of heavenly medicine, when we shall be able to heal every stain of our vices and all the wounds of our sins. We shall do so if we faithfully implore the physician of our souls and do not, as people scarcely worthy of the undertaking, despise his precepts. For a person wearied of his illness has found healing when he very carefully observes his doctor's orders; but if he does one thing when another is ordered, then the transgressor and not the physician is guilty if the sickness is aggravated.

If we go on crying out and do not receive any answer, this is for our advantage: instead of losing heart and growing weary, we should go on brazenly asking God, for it is certain that "at an acceptable time" and at the appropriate hour he will answer us and deliver us.

Paul backs his exhortation up with this prophetic testimony.

What is this favorable time? The time of grace, in which there is forgiveness of sins and the imparting of justification. The favorable time is that in which God accepts us, hears us, and saves us. For in the time of judgment He will neither hear, nor help, nor save. Therefore, we must strive in this time of grace, because we will easily receive rewards.

But lest anyone doubt that he has received this grace from God, the Apostle proves that they have already received or are prepared to receive it, saying: For he says, "At the acceptable time I have listened to you. In regard to this he does two things. First, he quotes the Prophet; secondly, he adapts the quotation to his thesis (v. 2b).

He says therefore: I say that you should be prepared to receive this grace fruitfully, which has been conferred on you or prepared for you, for the Lord says as much in Is. (44:8): "In a time of favor I have answered you." In regard to this it should be noted that the Lord is said to make grace for us either by hearing us in our petitions or by helping us in our actions. But he hears that we might receive what we ask: "If any of you lacks wisdom, let him ask God, who gives to all men generously and without reproaching, and it will be given him" (Jas. 1:5); "If the LORD had not been my help, my soul would soon have dwelt in the land of silence" (Ps. 94:17). This grace is of two kinds: prevenient and cooperating, i.e., subsequent, which it is necessary for us to obtain. First of all, prevenient grace, which we ought to desire in order to be accepted by God: "Therefore let every one who is godly offer prayer to you" (Ps. 32:6). As to this he says, At an acceptable time, i.e., for accepting and being put in the state of grace, for in that acceptable time that is done which is done gratuitously: "So also David pronounces a blessing upon the man to whom God reckons righteousness apart from works" (Rom. 4:6). I have listened to you, i.e., accepted you. Or at an acceptable time, i.e., in the time of grace; and in this way prevenient grace is the name given to the grace by which we are freed from sin, and subsequent grace that by which we the virtues and perseverance in good are conferred on us. Secondly, we need cooperating grace, such as David requested in Ps. 23 (v. 6): "Surely goodness and mercy shall follow me all the days of my life." As to this he says, and helped you on the day of salvation, for the time before Christ was not day but night: "The night is far gone, the day is at hand" (Rom 13:12). But the time of Christ is called the day, and not only the day, but the day of salvation. For before there was not salvation, because no one reached the end of salvation, namely, the vision of God. But now, when salvation has been born in the world, men attain to salvation: "And you shall call his name Jesus, for he will save his people from their sins" (Matt. 1:21); "Work out your salvation" (Phil. 2:12). And this is done by the help of cooperating grace, by which we arrive at eternal life through our works: "For God is at work in you, both to will and to work for his good pleasure" (Phil. 2:13).

Then he adapts this text to his purpose, saying, Behold, now is the acceptable time. As if to say: the things which the Lord says by the prophet about the time of grace are now being fulfilled, because behold, now is the acceptable time, i.e., for being adorned with grace, through which we are heard by God, because the fulness of time has already come, namely, of the Incarnation of Christ (Gal. 4:4); and this as to the first part of the quotation: "At an acceptable time, O God" (Ps. 69:13). Behold, now is the day of salvation, in which, helped by cooperating grace, we can work for the attainment of eternal salvation: "We must work the works of him who sent me" (Jn. 9:4); "As we have the opportunity, let us do good to all men" (Gal. 6:10).

By his faith and vigilance, Paul is cutting away everything which might cause the negligent to stumble, out of fear that their sluggishness might present his disciples with a cause for stumbling. Fault would have been found with their ministry if they did not exemplify in their deeds the things they were teaching.

For those who strive after perfection, according to the same apostle, must "give no offence in anything, but in everything approve themselves not to men, but to God." And, as a consequence, also they ought to yield to men; for it is reasonable, on account of abusive calumnies: Here is the specification: "in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings, in pureness, in knowledge, in long-suffering, in kindness, in the Holy Ghost, in love unfeigned, in the word of truth, in the power of God," that we may be the temples of God, purified "from all filthiness of the flesh and of the spirit." "And I," He says, "will receive you; and I will be to you for a Father, and ye shall be to Me for sons and daughters, saith the Lord Almighty." "Let us then," he says, "perfect holiness in the fear of God."

"Giving no occasion of stumbling, that our ministration be not blamed." Persuading them not from considering "the time" only, but also those that had successfully labored with them. And behold with what absence of pride. For he said not, 'Look at us how we are such and such,' but, for the present, it is only to do away accusation that he relates his own conduct. And he mentions two chief points of a blameless life, "none" in "any" thing. And he said not 'accusation,' but, what was far less, "occasion of stumbling;" that is, giving ground against us to none for censure, for condemnation, "that our ministration be not blamed;" that is, that none may take hold of it. And again, he said not, 'that it be not accused,' but that it may not have the least fault, nor any one have it in his power to animadvert upon it in any particular.

And if again we chance to come into a place where there is no consecrated brother, but all are married, all those who are there will receive the brother who comes to them, and minister to him, and care for his wants in everything, assiduously, with good-will. And the brother shall be ministered to by them in the way that is suitable. And the brother will say to the married persons who are in that place: We holy men do not eat or drink with women, nor are we waited on by women or by maidens, nor do women wash our feet for us, nor do women anoint us, nor do women prepare our bed for us, nor do we sleep where women sleep, so that we may be without reproach in everything, lest any one should be offended or stumble at us. And, while we observe all these things, "we are without offense to every man." [2 Corinthians 6:3] As persons, therefore, "who know the fear of the Lord, we persuade men, and to God we are made manifest." [2 Corinthians 5:11]

We exhort, he said, and we assist. In what way? By a blameless life. And by the very course of his narrative he advises them to pay attention to him. For, he says, I so order my life that I give no one occasion—I do not say for accusation, but even for ordinary reproach, and still more for scandal—so that our ministry may not be blamed. Again, he did not say: so as not to fall under accusation, but so that my work and my ministry may not receive even an incidental reproach. Some, however, explain this as follows: so that the reproach may not pass over to the preaching, for he calls that his ministry. When I live badly, the preaching is subjected to contempt and reproach. He also subtly hints to them that when they live badly, the blasphemy is directed against Christ and against the faith.

Then when he says, we put no obstacle, he teaches them the way to use grace conferred on them; first, in general, namely, that they not receive it in vain; secondly, in particular (v. 4b).

He says therefore: use grace in such a way as putting no obstacle in any one's way. For grace is given for two things: to avoid evil and to do good. Therefore, he teaches these two things, namely, that we avoid evil, in regard to which he says, putting no obstacle in any one's way. This can be explained in two ways: in one way as referring to the apostles. As if to say: we, helping you, do exhort you. We, I say, giving no offense to any one, because if we were to offend others by a wicked life, our ministry would be blamed and our preaching ridiculed: "The name of God is blasphemed among the Gentiles because of you" (Rom. 2:24); "If one's life is despised, it follows that his preaching is scorned" (Gregory). Hence, a public and notorious sinner should beware of preaching; otherwise, he would commit sin: "But to the wicked God says: 'What right have you to recite my statutes, or take my covenant on your lips?'" (Ps. 50:17). In another way as referring to his subjects. As if to say: we exhort you, that you not receive the grace of God in vain; you, I say, putting no obstacle in any one's way, i.e., not doing anything that would scandalize others: "Give no offense to Jews or to Greeks or to the church of God" (1 Cor. 10:32); "Decide never to put a stumbling block or hindrance in the way of a brother" (Rom. 14:13). The reason for this is so that no fault may be found with our ministry, i.e., our apostleship. For when subjects behave badly, the blame is put on the prelates: "Maintain good conduct among the Gentiles" (1 Pet. 2:12). Or that the common ministry in regard to you and us, who are ministers of God, not be blamed. We, I say, are ministers of God to fulfil his will in you and in others, but you to fulfil it well in yourselves only: "You shall be called the priests of the LORD, men shall speak of you as the ministers of our God" (Is. 61:6).

Servants of God teach without flattery, so that they might please him whose servants they are, unlike the false apostles, who sought only to please their hearers.

This is the grace of the Holy Spirit, possessing the entire soul and filling the dwelling place with gladness and power, making sweet for the soul the sufferings of the Lord, and taking away the perception of the present pain because of the hope of the things to come.

For this is the grace of the Holy Spirit, possessing the entire soul and filling the dwelling place with gladness and power, making sweet for the soul the sufferings of the Lord and taking away the perception of the present pain because of the hope of the things to come. So, govern yourselves thus as you are about to ascend to the highest power and glory through your co-operation with the Spirit; endure every suffering and trial with joy with a view toward appearing to be worthy of the dwelling of the Spirit within you and worthy of the inheritance of Christ. Never be puffed up or enfeebled by indifference to the point of falling yourselves or being the cause of another's sin.

"But in every thing commending ourselves as ministers of God." This is far greater. For it is not the same thing to be free from accusation; and to exhibit such a character as in everything to appear "ministers of God." For neither is it the same thing to be quit of accusation, and to be covered with praises. And he said not appearing, but "commending," that is 'proving.' Then he mentions also whence they became such. Whence then was it? "In much patience" he says, laying the foundation of those good things. Wherefore he said not barely "patience," but "much," and he shows also how great it was. For to bear some one or two things is no great matter. But he addeth even snowstorms of trials in the words, "In afflictions, in necessities." This is a heightening of affliction, when the evils are unavoidable, and there lies upon one as it were a necessity hardly extricable of misfortune. "In distresses." Either he means those of hunger and of other necessaries, or else simply those of their trials.

This is much higher: not only to make oneself pure from accusations and reproaches, but also to show such a life that from it one can see that he is a servant of God. He did not say: we show ourselves, but "we commend ourselves," that is, we show ourselves to be such in deed. He also speaks of the manner in which they become such, that is, through patience, and not simply through patience, but through "great patience." For it is not enough to endure one particular affliction or two, but one must be patient to the end. The highest degree of sorrow consists in when inescapable misfortunes oppress a person. "In straitened circumstances" signifies hunger or simply temptations.

Then when he says, but as servants of God we commend ourselves in every way, he teaches them how to use the grace they received for doing good. He says therefore: let us give no offense to anyone, but we commend ourselves, both you and we, in work and word and in all things which pertain to the virtues, such ministers of God as we ought to be, i.e., let us conform ourselves to God by doing his will: "Like the magistrate of the people, so are his officials" (Sir. 10:2); "This is how one should regard us, as servants of Christ and stewards of the mysteries of God" (1 Cor. 4:1).

Then when he says, through great endurance, he shows in particular how we should exhibit ourselves as ministers of God in using the grace conferred on us. And this as to three things: first, as to outward actions, secondly, as to greater devotion (v. 11); thirdly, as to avoiding unbelievers (v. 14). In regard to the first he does three things in keeping with the three things in which external activity consists: first, it consists in enduring evil, and concerning this he says, through great endurance; secondly, in doing good (v. 6); thirdly, in mutual cooperation of good with bad (v. 7b).

To endure evils the virtue of patience is necessary; hence, he says, through great endurance [in much patience]. In regard to this he does three things. First, he exhorts them to patience, because it says in Ps. 91 (v. 15): "They will be well off that they may proclaim" (Ps. 92:14-15, Vulgate); "By your endurance [patience] you will gain your lives" (Lk. 21:19). He says, in much, on account of the many tribulations they meet.

Secondly, he shows the matter patience deals with in general, and this in two ways, namely in evils that come upon them, in regard to which he says, in afflictions [tribulations]: "Patient in tribulation" (Rom. 12:12); "By many tribulations we must enter the kingdom of God" (Ac. 11:21); and in the lack of necessities; hence, he says, in hardships [necessities], namely, of things necessary for life: "Bring me out of my distresses" (Ps. 25:17).

We command that a bishop, or presbyter, or deacon who receives the baptism, or the sacrifice of heretics, be deprived: "For what agreement is there between Christ and Belial? or what part hath a believer with an infidel?"

"In stripes, in imprisonments, in tossings to and fro." Yet every one of these by itself was intolerable, the being scourged only, and being bound only, and being unable through persecution to remain fixed any where, (for this is "in tossings to and fro,") but when both all, and all at once, assail, consider what a soul they need. Then along with the things from without, he mentions those imposed by himself. "In labors, in watchings, in fastings; in pureness." But by "pureness" here, he means either chasteness again, or general purity, or incorruptness, or even his preaching the Gospel freely.

Be on your guard against every evil word, and every evil desire, and purify your heart from all the vanities of this world. If you guard against these things, your fasting will be perfect. And you will do also as follows. Having fulfilled what is written, on that day on which you fast you will taste nothing but bread and water; and from your meats, which you would have eaten, you will calculate the amount of that day's expenditure, which you would have incurred, and will give it to a widow, or an orphan, or to one in want, and thus you will exhibit humility of mind, so that he who has received benefit from your humility may fill his own soul, and pray for you to the Lord.

Beatings and imprisonments: see how many evils! Each of them in itself is exceedingly grievous. "In banishments," that is, in persecutions, when someone has no place to stop, being driven from place to place. Having spoken of external hardships, here he speaks of his own, which he voluntarily subjected himself to—labors, that is, the work of his own hands, by which he fed both himself and others, and at the same time kept vigil and fasted.

Thirdly, he shows in particular the material with which patience is concerned. First, with things that pertain to tribulations which are voluntary, and this as to the soul. Hence, he says, in calamities [distresses], namely of the heart, when we are so beset with tribulations that there is no way of escape: "Destitute, afflicted, ill-treated" (Heb. 11:37), and then as to the body; hence, he says, in beatings, namely, inflicted by others, and in prisons: "And when they had inflicted many blows upon them, they threw them into prison" (Ac. 16:23); "Far more imprisonments, with countless beatings" (2 Cor. 11:23). In tumults, namely, of an entire people in an uproar: "For we are in danger of being charged with rioting today, there being no cause that we can give to justify this commotion" (Ac. 19:40). Secondly, in things that pertain to necessities. But necessity is sometimes voluntary, and so he says, in labours, by working with his own hands among the Corinthians, so as not to burden them with his support, because they were avaricious; and among the Thessalonians, to give them an example of work because they were idle: "You yourselves know that these hands ministered to my necessities, and to those who were with me" (Ac. 20:34). In watchings, for the sake of preaching: "Through many a sleepless night" (2 Cor. 11:27). In hunger [fasting], sometimes voluntary and sometimes involuntary because of need: "I pommel my body and subdue it" (1 Cor. 9:27).

But this seems to be contrary to what is said in Matt. (11:30): "My yoke is easy and my burden is light," whereas he says here, in much tribulation. Therefore, it is not sweet but very distasteful. I answer that these are hard in themselves, but they are made sweet by love and an inward fervor of spirit. Hence, Augustine says: "All huge and difficult tasks love makes easy and almost nothing."

"In knowledge." What is "in knowledge?" In wisdom such as is given from God; that which is truly knowledge; not as those that seem to be wise and boast of their acquaintance with the heathen discipline, but are deficient in this. "In long-suffering, in kindness" For this also is a great note of a noble soul, though exasperated and goaded on every side, to bear all with long-suffering. Then to show whence he became such, he added; "In the Holy Ghost." 'For in Him,' he saith, 'we do all these good works.' But observe when it is that he has mentioned the aid of the Holy Ghost. After he had set forth what was from himself. Moreover, he seems to me to say another thing herein. What then is this? Namely, 'we have both been filled with abundance of the Spirit and hereby also give a proof of our Apostleship in that we have been counted worthy of spiritual gifts.' For if this be grace also, yet still he himself was the cause who by his good works and his toils attracted that grace. "In love unfeigned." This was the cause of all those good things; this made him what he was; this caused the Spirit also to abide with him, by Whose aid also all things were rightly done of him.

"In purity": thus he calls temperance, or purity in all things, and freedom from covetousness, and preaching without charge. "In prudence," that is, in the wisdom of God, which is truly knowledge, only not outward, as with the false apostles. "In long-suffering, in kindness": this is the mark of an indomitable soul, when someone, being struck and wounded from all sides, not only endures patiently, but also does good. "In the Holy Spirit": in showing how he did all this, namely by the Holy Spirit. When he had shown his labors, then he set forth the help of the Holy Spirit. Here spiritual gifts are also understood, for by them we prove that we are servants of God, because we perform miracles. Otherwise: we gave no offense "in the Holy Spirit," that is, in the gifts of the Spirit. For many of those who boasted of the gift of tongues they had received did not use it as they ought. But Paul was not like that. "In unfeigned love": here is the source of all good things, here is the reason why the Spirit remained in him.

Having set down the things which pertain to enduring evils, he now mentions those which pertain to the observance of good. Now the goodness of a work consists in three things, namely, in the perfection of virtues, and this pertains to the heart; in speaking the truth, and this pertains to the mouth; and in the virtuous activity which pertains to a work. First, therefore, the Apostle shows how they conduct themselves in matters pertaining to the perfection of the virtues, which consists in the heart; secondly, in those which pertain to the virtue of the mouth (v. 7); thirdly, in those which pertain to the perfection of a work (v. 7b).

In regard to the first he sets down four virtues: first of all the virtue of chastity, which holds a prominent place in the virtue of temperance: in regard to this he says, in purity [chastity], namely, of mind and body. Here it should be noted that immediately after many labours, watches and fasts he mentions chastity, because a person who wills to have the virtue of chastity must be given to labours, continue in watchings, and be worn out with fasts: "But I pommel my body and subdue it, lest after preaching to others I myself should be disqualified" (1 Cor. 9:27); "Strive for peace with all men, and for the holiness without which no one will see the Lord" (Heb. 12:14). But if anyone should ask why he makes no mention of the other virtues, but only of temperance, the answer is that he does mention them implicitly, because when he says, "in much patience, in tribulations" (v. 4), they pertain to the virtue of courage; when he says, "by the armor of justice" (v. 7), there is reference to the virtue of justice.

Secondly, he mentions the virtue of knowledge; therefore he says, in knowledge. If this is taken as referring to the knowledge by which a person knows how to behave well in the midst of a wicked and perverse nation, it pertains to the virtue of prudence. But if knowledge is taken as referring to the certitude with which the faithful are certain about the things which pertain to their knowledge of God, it pertains to the virtue of faith. Both are necessary for Christians, for without prudence and faith, men easily slip into sins: "Therefore my people go into exile for want of knowledge" (Is. 5:13); "And I will give you shepherds after my own heart" (Jer. 3:15).

Thirdly, he mentions the virtue of hope when he says, longsuffering, which pertains to the perfection of hope. For a longsuffering person is nothing less than a person who is always hopeful of obtaining a good that is difficult and waits patiently if it delay; and this is by the Holy Spirit: "But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control" (Gal. 5:22-23); "For all endurance and patience with joy" (Col. 1:11).

Fourthly, he mentions charity, which has two effects, namely, one inward and one outward. In the inward effect it has sweetness toward one's neighbor: for it is unseemly for a person not to be sweet toward those he loves; therefore he says, in kindness [sweetness], in our behavior toward others, and gentle: "A pleasant voice multiplies friends, and a gracious tongue multiplies courtesies" (Sir. 6:5). Not in the sweetness of the world, but in that which is caused by the love of God, i.e., by the Holy Spirit; hence he says, in the Holy Spirit, i.e., which the Holy Spirit causes in us: "O how good and sweet is your Spirit, Lord, in all things" (Wis. 12:1, Vulgate). In the outward effect it has truth without pretense, i.e., that a person not pretend outwardly the contrary of what he has within; hence he says, in genuine love: "Let us not love in word or speech but in deed and in truth" (1 Jn. 3:18); "And above all these put on love" (Col. 3:14). The reason for this is because, as it says in Wis. (1:5): "For the Holy Spirit of discipline will flee from deceit."

The word of truth was in Paul's teaching, because he conveyed no message other than the one which he had received from the Lord.

For instance, on Abraham becoming a believer, it was reckoned to him for righteousness, he having advanced to the greater and more perfect degree of faith. For he who merely abstains from evil conduct is not just, unless he also attain besides beneficence and knowledge; and for this reason some things are to be abstained from, others are to be done. "By the armour of righteousness on the right hand and on the left," the apostle says, the righteous man is sent on to the inheritance above,-by some [arms] defended, by others putting forth his might. For the defence of his panoply alone, and abstinence from sins, are not sufficient for perfection, unless he assume in addition the work of righteousness-activity in doing good.

The man who rightly seeks righteousness according to human understandings is equipped with the arms of righteousness for the left hand. The man who does the same according to the teachings of the truth and who has been sought out for this task by the Son of righteousness bears the weapons of the right hand.

But to one who is elevated in thought, all things appear to be of equal honor, and none is preferred to another, because the course of life is run equally by opposites, and there is present in the destiny of each person the power to live well or badly, "with the armor on the right hand and on the left," as the apostle says, "in honor and dishonor." Accordingly, the one who has purified his mind and rightly examined the truth of reality will go on his way in the time assigned to him from birth to death, not spoiled by pleasures or cast down by austerity, but, in accordance with the custom of travelers, he will be little affected by what he encounters. For it is customary for travelers to hasten on to the end of their journey whether they go through meadows and fertile fields or through deserts and rough terrain; pleasure does not delay them, nor does the unpleasant impede them. So he himself will also hurry on without distraction to the goal before him, turning off into none of the byways. He will pass through life looking only to heaven, just like some good captain who guides his ship to its lofty destination.

"In the word of truth." A thing he says in many places, that 'we continued neither to handle the word of God deceitfully nor to adulterate it.' "In the power of God." That which he always does ascribing nothing to himself but the whole to God, and imputing whatsoever he hath done aright to Him, this he hath done here also. For since he uttered great things, and affirmed that he had manifested in all things an irreproachable life and exalted wisdom, he ascribes this to the Spirit and to God. For neither were those commonplace things which he had said. For if it be a difficult thing even for one who lives in quiet to do aright and be irreproachable, consider him who was harassed by so great temptations, and yet shone forth through all, what a spirit he was of! "By the armor of righteousness on the right and the left." Seest thou his self-possession of soul and well-strung spirit? For he shows that afflictions are arms not only which strike not down, but do even fortify and make stronger. And he calls those things 'left,' which seem to be painful; for such those are which bring with them the reward. Wherefore then doth he call them thus? Either in conformity with the conception of the generality, or because God commanded us to pray that we enter not into temptation.

For although the Scripture says, "Shall the clay say to the potter? " that is, Shall man contend with God? although the apostle speaks of "earthen vessels" he refers to man, who was originally clay.

The weapons of righteousness on the right hand are those which are pleasing to the mind; those on the left hand are those which are not.

"In the word of truth," that is, not perverting the word of God. "In the power of God": nothing, he says, is mine, but all this was accomplished in the power of God, or in signs and wonders and in punishing and beneficent power. "With the weapons of righteousness in the right hand and in the left": the weapons of righteousness on the left hand signify all that is grievous, while those on the right signify all that protects and places us in safety. On the left hand are sorrowful things, in the opinion of many, for the Lord also commanded to pray not to fall into temptation, and on the right are joyful things. Thus Paul showed himself blameless in both, neither losing heart in sorrows nor exalting himself in joys, but making all of these weapons of righteousness.

Then he shows how they should act in things which pertain to the truth of the mouth, namely, that they be truthful. Hence, he says, truthful speech, namely, speaking and preaching what is true.

But how they should act in regard to the perfection of a work, he tells them when he says, in the power of God, i.e., in let us not put confidence in our own works, but only in the power of God: "For the kingdom of God does not consist in talk but in power" (1 Cor. 4:20).

Then when he says, with the weapons of righteousness, he shows how they should act in doing good in prosperity and adversity; and this pertains to the virtue of justice. First, he shows this in general; secondly, he explains it in particular. He says therefore, that we should show ourselves as God's ministers in much patience and what is more with the weapons of righteousness [by the armor of justice]. Here it should be noted that justice ordains and makes a man keep his place for the right hand, i.e., in prosperity, namely, that he not be lifted up; and for the left hand, i.e., in adversity, namely, that he not be cast down: "In any and all circumstances I have learned the secret of facing plenty and hunger, abundance and want" (Phil. 4:12). Then he explains this by the two sides, prosperity and adversity, saying, in honor and dishonor. Here it should be noted that in temporal affairs prosperity and adversity consist in three things, namely, the pride of life, in the concupiscence of the flesh, and in the concupiscence of the eyes: "For all that is in the world, the lust of the flesh and the lust of the eyes and the pride of life, is not of the Father but is of the world" (1 Jn. 2:16). He treats these in order. First, he shows how they should act in prosperity and adversity as pertaining to the pride of life; secondly, in things which pertain to the concupiscence of the flesh (v. 9); thirdly, pertaining to the concupiscence of the eyes (v. 10b).

Paul is saying that he was recognized as a sincere and faithful preacher by those who believed that the gospel was the glory of God. Even to those who thought that the gospel was vile, he presented himself as a faithful servant of God and was not afraid to say things which they would have been scandalized to hear.

Do not angle for compliments, lest while you win the popular applause, you dishonor God. "If I yet pleased men," says the apostle, "I should not be the servant of Christ." He ceased to please men when he became Christ's servant. Christ's soldier marches on through good report and evil report, the one on the right hand and the other on the left. No praise elates him, no reproaches crush him. He is not puffed up by riches nor depressed by poverty. Joy and sorrow he alike despises. The sun will not burn him by day nor the moon by night.

"By glory and dishonor, by evil report and good report." What sayest thou? That thou enjoyest honor, and setting down this as a great thing? 'Yes,' he saith. Why, forsooth? For to bear dishonor indeed is a great thing, but to partake of honor requires not a vigorous soul. Nay, it needs a vigorous and exceeding great soul, that he who enjoys it may not be thrown and break his neck. Wherefore he glories in this as well as in that, for he shone equally in both. But how is it a weapon of righteousness? Because that the teachers are held in honor induceth many unto godliness. And besides, this is a proof of good works, and this glorifieth God. And this is, further, an instance of the wise contrivance of God, that by things which are opposite He brings in the Preaching. For consider. Was Paul bound? This too was on behalf of the Gospel. For, saith he, "the things which happened unto me have fallen out unto the progress of the Gospel; so that most of the brethren, being confident through my bonds, are more abundantly bold to speak the word without fear." Again, did he enjoy honor? This too again rendered them more forward.

"By evil report and good report." For not only did he bear those things nobly which happen to the body, the 'afflictions, and whatever he enumerated, but those also which touch the soul; for neither are these wont to disturb slightly. Jeremiah at least having borne many temptations, gave in upon these, and when he was reproached, said, "I will not prophesy, neither will I name the Name of the Lord." And David too in many places complains of reproach. Isaiah also, after many things, exhorteth concerning this, saying, "Fear ye not the reproach of men, neither be ye overcome by their reviling." And again, Christ also to His disciples; "When they shall speak all manner of evil against you falsely, rejoice and be exceeding glad," He saith, "for great is your reward in heaven." Elsewhere too He says, "And leap for joy." But He would not have made the reward so great, had not the pain been great; for the pain is both of the body and of the soul; but here it is of the soul alone. Many at any rate have fallen by these alone, and have lost their own souls. And to Job also the reproaches of his friends appeared more grievous than the worms and the sores. For there is nothing, there is nothing more intolerable to those in affliction than a word capable of stinging the soul.

"As deceivers, and yet true." This is, "by evil report and good report."

If we have lived a life deserving "good repute" and have been spoken well of, now let us also bear up under "ill repute" from the ungodly. Still more, if we have been admired as "true" by those who love truth, now let us laugh at being called "imposters." During the many dangers from which we have been delivered many said that we were "well known" by God; now let the one who wishes call us "unknown," when we are probably better known. Thus, in bearing what has happened to us we are "punished" and yet "not killed," and though "rejoicing," we resemble those who are "sorrowful."

He explained to us that the weapons in the right and left hand signify glory and dishonor. How then does glory serve as a weapon of righteousness? In that the glory of teachers attracts many to piety. What then? Is this a virtue of Paul? Of course, because he, being in glory, did not grow proud, while dishonor, producing patience, made him skilled and contributed to the success of his preaching. And the endurance of reproach is a great feat. For it strongly disturbs the soul. Therefore the Lord also calls blessed those who endure reviling. In tortures the body shares the sufferings together with the soul, but in reproach the entire weight falls upon the soul. Therefore it was also heavier for Job than all the other blows. "Regarded as deceivers" because of the reproaches, "yet true," which is proven by the commendations.

Now there are two things which pertain to pride, namely, excellence of state and of works. Hence he says, in honor, i.e., by a condition of excellence. As if to say: let us show ourselves as God's ministers, namely, by the glory of God, that is, in prosperity: "The LORD of hosts has purposed it, to defile the pride of all glory" (Is. 23:9). That the apostles seemed glorious is shown in Acts (chap. 14), when Paul and Barnabas were taken as gods. And dishonor, which is on the left. As if to say: let us neither be lifted up by glory nor, if we are contemptible, be cast down: "God chose what is low and despised in the world, even things that are not, to bring to nothing things that are" (1 Cor. 1:28). As to reports about works, he says, in ill repute and good repute. Here it should be noted that, as Gregory says, a man should not be the cause of his own bad reputation among those who are outside; rather he should try to acquire a good reputation, as Sir. (41:15) says: "Better is the man who hides his folly than the man who hides his wisdom," and this for the sake of others, because we need to have a good reputation among those who are outside (1 Tim. 3:7). But if anyone happens to fall into bad repute unjustly, he should not be fainthearted or abandon holiness on that account. But if he has a good reputation among unbelievers, he should not be proud but take a middle path between the two. Then he explains the two things he mentioned. First, the evil reputation they had and to what a degree. Hence he says, as imposters and yet true. As if to say: some regard us as deceivers and some as honest. But this is not strange, because even in the case of Christ some said that he was good, and some that he was not, but that he was deceiving the multitude, as it says in Jn. (7:12). Secondly, he shows how they were noble and ignoble. Hence he says, as unknown and yet well known, i.e., approved by the good and unknown, i.e., despised by the evil: "We have become, and are now, as the refuse of the world, the offscouring of all things" (1 Cor. 4:13).

Those who hated the apostles thought that they were dying every day of their lives as the price for their wickedness. But because the apostles were preaching with God's approval, they kept being rescued from death by the help of Christ.

"Since when?" he asked. "Since you were born?"

"Yes," said the old man, and sank shaking into a chair. "I have been always dying."

Mr. Dickens took off his hat with a flourish like a man calling a mob to rise.

"I understand it now," he cried, "you will never die."

"As unknown, and yet well known." This is, "by glory and dishonor." For by some they were well known and much sought after, whilst others designed not to know them at all. "As dying, and behold, we live." As under sentence of death and condemned; which was itself also matter of dishonor. But this he said, to show both the unspeakable power of God and their own patience. For so far as those who plotted against us were concerned, we died; and this is what all suppose; but by God's aid we escaped the dangers. Then to manifest also on what account God permits these things, he added, "As chastened, and not killed." Showing that the gain accruing to them from their temptations, even before the rewards, was great, and that their enemies against their will did them service.

Paul and his companions were unknown to the wicked and reprobate but well known to the faithful and just.

"We are unknown, yet we are recognized": for some they were respected and well-known, while for others they were not even worthy of being known. This corresponds to what was said: "in honor and dishonor." "They regard us as dead, but behold, we are alive": that is, as those condemned and sentenced to death, and, in the opinion of those who plot against us, already dead; but by the power of God we are alive. "We are chastened, yet not killed": God permits this, he says, in order to bring us to our senses; for even before the future rewards, in the present life no small benefit comes from punishment. This is taken from David, who says: "The Lord has chastened me severely, but He has not given me over to death" (Ps. 118:18).

Then he discusses the things which pertain to the concupiscence of the flesh and mentions three things which the flesh desires: first, it desires a long life; as to this he says, as dying, i.e., although we are exposed to the dangers of death: "And often near death" (2 Cor. 11:23), and behold we live in virtue and faith. Therefore, Hab. (2:4) says: "But the righteous live by their faith"; "I shall not die, but I shall live" (Ps. 118:17). Secondly, it desires health and repose; as to this he says, as punished and yet not killed. As if to say: although we are chastised with many stripes by the Lord, yet he has not delivered us over to death: "The Lord has chastened me sorely, but he has not given me over to death" (Ps. 118:13); "Indeed all who desire to live a godly life in Christ Jesus will be persecuted" (2 Tim. 3:12). Thirdly, it desires joy and pleasantness; as to this he says, as sorrowful, yet always rejoicing. For although in outward things and things which pertain to the flesh, we suffer sadness and bitterness, yet inwardly we have continual joy, which grows in us by the consolations of the Holy Spirit and by the hope of an eternal reward: "Count it all joy, my brethren, when you meet various trials" (Jas. 1:2); "You will have pain, but your pain will turn into joy" (Jn. 16:20).

It could happen that some public official would say to a Christian: "Either you will stop being a Christian, or, if you persist in being one, you shall have no house or property." That will be the time when those rich men, who had decided to keep their riches in order to win merit with God by using them for good works, will choose to give them up for Christ's sake rather than Christ for their sake.… Thus they become as men "having nothing, yet possessing all things"— and everlasting life in the world to come, lest by giving up Christ for the sake of riches they be cast into everlasting death.

But there is that species of knowledge which is characteristic of the herald, and that which is, as it were, characteristic of a messenger, and it is serviceable in whatever way it operates, both by the hand and tongue. "For he that soweth to the Spirit, shall of the Spirit reap life everlasting. And let us not be weary in well-doing." On him who by Divine Providence meets in with it, it confers the very highest advantages,-the beginning of faith, readiness for adopting a right mode of life, the impulse towards the truth, a movement of inquiry, a trace of knowledge; in a word, it gives the means of salvation. And those who have been rightly reared in the words of truth, and received provision for eternal life, wing their way to heaven. Most admirably, therefore, the apostle says, "In everything approving ourselves as the servants of God; as poor, and yet making many rich; as having nothing, yet possessing all things. Our mouth is opened to you."

"As sorrowful, yet alway rejoicing." For by those that are without, indeed, we are suspected of being in despair; but we give no heed to them; yea, we have our pleasure at the full. And he said not "rejoicing" only, but added also its perpetuity, for he says, "alway rejoicing." What then can come up to this life? wherein, although dangers so great assault, the joy becometh greater. "As poor, yet making many rich." Some indeed affirm that the spiritual riches are spoken of here; but I would say that the carnal are so too; for they were rich in these also, having, after a new kind of manner, the houses of all opened to them.

"As having nothing, and yet possessing all things." And how can this be? Yea rather, how can the opposite be? For he that possesseth many things hath nothing; and he that hath nothing possesseth the goods of all. And not here only, but also in the other points, contraries were to have all things, let us bring forth this man himself into the midst, who commanded the world and was lord not only of their substance, but of their very eyes even. "If possible," he says, "ye would have plucked out your eyes, and have given them to me."

Now these things he says, to instruct us not to be disturbed at the opinions of the many, though they call us deceivers, though they know us not, though they count us condemned, and appointed unto death, to be in sorrow, to be in poverty, to have nothing, to be (us, who are in cheerfulness) desponding: because that the sun even is not clear to the blind, nor the pleasure of the sane intelligible to the mad. For the faithful only are right judges of these matters, and are not pleased and pained at the same things as other people. For if any one who knew nothing of the games were to see a boxer, having wounds upon him and wearing a crown; he would think him in pain on account of the wounds, not understanding the pleasure the crown would give him. And these therefore, because they know what we suffer but do not know for what we suffer them, naturally suspect that there is nought besides these; for they see indeed the wrestling and the dangers, but not the prizes and the crowns and the subject of the contest.

What then were the "all things" which Paul possessed, when he said, "As having nothing, and yet possessing all things?" Things temporal, things spiritual. For he whom the cities received as an angel, for whom they would have plucked out their own eyes and have given them to him, he for whom they laid down their own necks, how had he not all things that were theirs? But if thou desirest to see the spiritual also, thou wilt find him in these things also especially rich. For he that was so dear to the King of all as even to share in unspeakable things with the Lord of the angels, how was not he more opulent than all men, and had all things? Devils had not else been so subject to him, suffering and disease had not so fled away.

The person who has only the bare necessities lacks nothing.

And while in this world in which we live we possess nothing, we hold everything in that which is ours, also according to the words of the Apostle, "As having nothing, yet possessing all things;" and to speak briefly, no one thing of ours can be seen in this life without the eye of faith which alone can see it.

Cleanse yourself from this wicked grief, and you will live to God; and all will live to God who drive away grief from them, and put on all cheerfulness.

"They grieve us, yet we are always rejoicing": though in outward appearance, he says, we seem to be grieving, we enjoy the most perfect joy; for it is not the case that we sometimes rejoice and sometimes do not, but we always rejoice. "We are poor, yet we enrich many": the Apostle enriched many with both spiritual and material wealth. For, having the homes of all open to him, he was the wealthiest and was able to bestow upon and feed others, such as, for example, the saints in Jerusalem. He shows the same thing further on as well. "We have nothing, yet possess all things": not attached to anything in this present life, he has everything. "If it had been possible," he says, "you would have plucked out your own eyes and given them to me" (Gal. 4:15). How then could such people have begrudged him their possessions? He enumerated all of this with the purpose that they would not be troubled by anything that seems sorrowful.

Then he discusses the things which pertain to the concupiscence of the eyes, and in regard to this he mentions two things. One of these is in relation to others, and according to this the right hand in riches consists in a man abounding, so that he can minister to others from his riches. But the left hand consists in a man's being so poor that he must beg from others. Hence he says that in these temporal things we are as poor, i.e., receiving from others; but as to spiritual things, yet making many rich. He does not say, "all," because not all are ready to be enriched: "Another pretends to be poor, yet has great wealth" (Prov. 13:7). The second is in relation to themselves, and according to this, prosperity in riches is to possess many; but the left side is that he have absolutely nothing. In regard to this he says that in external things they are as having nothing, namely, in temporal things, because they have forsaken all things for Christ: "If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven" (Matt. 19:21). But inwardly and in spiritual things, possessing all things, namely, by an inner greatness of heart. And this is so because they lived not for themselves, but for Christ. Consequently, all that were Christ's they regarded as their own. Hence, since all things are subject to Christ, they possessed all things, and all things tended to their glory: "Every place that the sole of your foot will tread upon I have given to you" (Jos. 1:3).

Note in regard to the foregoing that the Apostle employs a remarkable manner of speaking. For he, as it were, always sets one thing against another, and temporal against spiritual. But yet in temporal things he always adds a condition, namely, as or as though, but in the opposite spiritual things he adds nothing. The reason for this is that temporal things, whether they be good or evil, are changeable and apparent, and they have only a likeness to good and evil. Hence he says, as imposters and as unknown, because they were not so in reality, but only in men's opinion. Consequently, they were transitory good or evils. But spiritual goods are existent and true; therefore, he adds no condition to them.