2 Corinthians 6
Commentary from 30 fathers
(For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)
λέγει γάρ· καιρῷ δεκτῷ ἐπήκουσά σου καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι· ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος, ἰδοὺ νῦν ἡμέρα σωτηρίας
Гл҃етъ бо: во вре́мѧ прїѧ́тно послꙋ́шахъ тебє̀, и҆ въ де́нь спⷭ҇нїѧ помого́хъ тѝ. Сѐ нн҃ѣ вре́мѧ бл҃гопрїѧ́тно, сѐ нн҃ѣ де́нь спⷭ҇нїѧ.
“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.
The Long Rules
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.
Commentary on Paul’s Epistles
"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.
Homily 12 on 2 Corinthians
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.
Homily 12 on 2 Corinthians
Paul backs his exhortation up with this prophetic testimony.
Commentary on the Second Epistle to the Corinthians 318
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.
Sermon 35
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.
On the Forgiveness of Sins 5.3
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.”
On the Forgiveness of Sins 7.3
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.
Book of Perfection
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.
Commentary on 2 Corinthians
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).
Commentary on 2 Corinthians
Giving no offence in any thing, that the ministry be not blamed:
μηδεμίαν ἐν μηδενὶ διδόντες προσκοπήν, ἵνα μὴ μωμηθῇ ἡ διακονία,
Ни є҆ди́но ни въ че́мже даю́ще претыка́нїе, да слꙋже́нїе безпоро́чно бꙋ́детъ,
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."
The Stromata Book 4
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.
Commentary on Paul’s Epistles
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]
Two Epistles on Virginity
"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.
Homily 12 on 2 Corinthians
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.
Commentary on 2 Corinthians
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).
Commentary on 2 Corinthians
But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,
ἀλλ᾿ ἐν παντὶ συνιστῶντες ἑαυτοὺς ὡς Θεοῦ διάκονοι, ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις,
но во все́мъ представлѧ́юще себѐ ꙗ҆́коже бж҃їѧ слꙋги̑, въ терпѣ́нїи мно́зѣ, въ ско́рбехъ, въ бѣда́хъ, въ тѣснота́хъ,
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.
Commentary on Paul’s Epistles
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.
On the Christian Mode of Life
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.
On the Christian Mode of Life
"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.
Homily 12 on 2 Corinthians
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.
Commentary on 2 Corinthians
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).
Commentary on 2 Corinthians
In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings;
ἐν πληγαῖς, ἐν φυλακαῖς, ἐν ἀκαταστασίαις, ἐν κόποις, ἐν ἀγρυπνίαις, ἐν νηστείαις,
въ ра́нахъ, въ темни́цахъ, въ нестрое́нїихъ, въ трꙋдѣ́хъ, во бдѣ́нїихъ, въ поще́нїихъ,
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.
Hermas, Similitude 5
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?"
The Ecclesiastical Canons of the Same Holy Apostles
"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.
Homily 12 on 2 Corinthians
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.
Commentary on 2 Corinthians
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."
Commentary on 2 Corinthians
By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned,
ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν Πνεύματι Ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ,
во ѡ҆чище́нїи, въ ра́зꙋмѣ, въ долготерпѣ́нїи, въ бл҃гости, въ дс҃ѣ ст҃ѣ, въ любвѝ нелицемѣ́рнѣ,
"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.
Homily 12 on 2 Corinthians
"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.
Commentary on 2 Corinthians
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."
Commentary on 2 Corinthians
By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left,
ἐν λόγῳ ἀληθείας, ἐν δυνάμει Θεοῦ, διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν,
въ словесѝ и҆́стины, въ си́лѣ бж҃їей, ѻ҆рꙋ̑жїи пра́вды десны́ми и҆ шꙋ́ими,
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 Stromata Book 6
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.
On the Resurrection of the Flesh
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.
Commentary on Paul’s Epistles
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.
On Virginity 4
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.
Pauline Commentary from the Greek Church
"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.
Homily 12 on 2 Corinthians
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.
Commentary on the Second Epistle to the Corinthians 320
"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.
Commentary on 2 Corinthians
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).
Commentary on 2 Corinthians
By honour and dishonour, by evil report and good report: as deceivers, and yet true;
διὰ δόξης καὶ ἀτιμίας, διὰ δυσφημίας καὶ εὐφημίας, ὡς πλάνοι καὶ ἀληθεῖς,
сла́вою и҆ безче́стїемъ, гажде́нїемъ и҆ благохвале́нїемъ: ꙗ҆́кѡ лестцы̀, и҆ и҆́стинни:
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.”
An Exhortation to Martyrdom 43
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.
Commentary on Paul’s Epistles
"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.
Homily 12 on 2 Corinthians
"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. 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.
Homily 12 on 2 Corinthians
"As deceivers, and yet true." This is, "by evil report and good report."
Homily 12 on 2 Corinthians
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.
Letter 52
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.
Commentary on 2 Corinthians
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).
Commentary on 2 Corinthians
As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed;
ὡς ἀγνοούμενοι καὶ ἐπιγινωσκόμενοι, ὡς ἀποθνήσκοντες καὶ ἰδοὺ ζῶμεν, ὡς παιδευόμενοι καὶ μὴ θανατούμενοι,
ꙗ҆́кѡ незна́еми, и҆ познава́еми: ꙗ҆́кѡ ᲂу҆мира́юще, и҆ сѐ жи́ви є҆смы̀: ꙗ҆́кѡ наказꙋ́еми, а҆ не ᲂу҆мерщвлѧ́еми:
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.
Commentary on Paul’s Epistles
"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.
Homily 12 on 2 Corinthians
Paul and his companions were unknown to the wicked and reprobate but well known to the faithful and just.
Commentary on the Second Epistle to the Corinthians 6
"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).
Commentary on 2 Corinthians
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).
Commentary on 2 Corinthians
"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."
Tremendous Trifles, XXXVII. The Shop of Ghosts (1909)
As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες.
ꙗ҆́кѡ скорбѧ́ще, прⷭ҇нѡ же ра́дꙋющесѧ: ꙗ҆́кѡ ни̑щи, а҆ мнѡ́ги богатѧ́ще: ꙗ҆́кѡ ничто́же и҆мꙋ́ще, а҆ всѧ̑ содержа́ще.
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.
Hermas, Commandment 10
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."
The Stromata Book 1
"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.
Homily 12 on 2 Corinthians
"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."
Homily 12 on 2 Corinthians
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.
Homily 12 on 2 Corinthians
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.
Homily 12 on 2 Corinthians
The person who has only the bare necessities lacks nothing.
Commentary on the Second Epistle to the Corinthians 6
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.
Letter 157, to Hilarius
"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.
Commentary on 2 Corinthians
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.
Commentary on 2 Corinthians
O ye Corinthians, our mouth is open unto you, our heart is enlarged.
Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι, ἡ καρδία ἡμῶν πεπλάτυνται·
[Заⷱ҇ 182] Оу҆ста̀ на̑ша ѿверзо́шасѧ къ ва́мъ, корі́нѳѧне, се́рдце на́ше распространи́сѧ.
Paul is saying this because of the freedom he enjoyed in a pure conscience. A mind with a bad conscience is afraid to speak, loses its train of thought and makes verbal slips. People whose heart is enlarged are happy with themselves because they are confident that they have behaved well.
Commentary on Paul’s Epistles
"Our mouth is open unto you, O ye Corinthians." And what kind of sign of love is this? or what meaning even have the words at all? 'We cannot endured' he says, 'to be silent towards you, but are always desiring and longing to speak to and converse with you;' which is the wont of those who love. For what grasping of the hands is to the body, that is interchange of language to the soul. And along with this he implies another thing also. Of what kind then is this? That 'we discourse unto nothing.' For since afterwards he proposes to rebuke, he asks forgiveness, using the rebuking them with freedom as itself a proof of his loving them exceedingly. Moreover the addition of their name is a mark of great love and warmth and affection; for we are accustomed to be repeating continually the bare names of those we love.
"Our heart is enlarged." For as that which warmeth is wont to dilate; so also to enlarge is the work of love. For virtue is warm and fervent. This both opened the mouth of Paul and enlarged his heart. For, 'neither do I love with the mouth only,' saith he, 'but I have also a heart in union. Therefore I speak with openness, with my whole mouth, with my whole mind.' For nothing is wider than was Paul's heart which loved all the faithful with all the vehemence that one might bear towards the object of his affection; this his love not being full entireness with each.
Homily 13 on 2 Corinthians
Having enumerated his labors and through the order of his narrative shown the Corinthians how they ought to imitate him, he wishes, finally, to reproach them as not loving him enough. But before this he shows them his own love, and says: I always desire to speak and converse with you, and moreover freely and boldly; for this is what the words "our mouth is open" mean. He speaks thus because he wants to give them relief, showing that boldness in speech is a sign of the greatest love. And I express love not only with my lips, but also with my heart, having it enlarged for you. For the flame of love both opened my mouth and enlarged my heart, and made it spacious, so as to give room to all of you. Therefore he also adds the following.
Commentary on 2 Corinthians
After teaching them the use of grace as to good outward actions, the Apostle now instructs them about this use in regard to internal devotion, which consists in joy of heart, which causes the heart to enlarge. In regard to this he does three things. First, he offers himself as an example of this enlargement; secondly, he shows that they have no contrary example, nor could they have (v. 12); thirdly, he exhorts them to enlarge their hearts (v. 13). In regard to the first he does two things: first, he gives a sign of an expanded heart; secondly, he mentions the expansion of heart he had (v. 11b).
Now the sign of an expanded heart is an open mouth, because it adheres immediately to the heart. Hence, the things we express by the mouth are express signs of the thoughts of the heart: "For out of the abundance of the heart the mouth speaks" (Matt. 12:34). And this is what he says: our mouth is open to you. For the mouth is closed sometimes when the things in the heart are not outwardly apparent, but it is opened when the things in the heart are manifested: "After this Job opened his mouth" (Job 3:1); "And he opened his mouth and taught them" (Matt. 5:2). But that it might not seem to pertain to the vice of vanity that he manifest himself, he gives a reason, saying, to you, i.e., for your benefit we manifest to you the secrets of our heart: "Not seeking my own advantage, but that of many" (1 Cor. 10:33).
The cause of this enlargement comes from enlarging and widening the heart. Hence he says, our heart is wide [enlarged]: "The raising of the eyes is the enlarging of the heart" (Prov. 21:4, Vulgate). But sometimes the heart is narrow, namely, when it is pressed together and confined in a small place, as when a person cares for nothing but earthly things and scorns the heavenly, not being able to grasp them with his mind. But sometimes is it wide, namely, when a person seeks and desires great things. Such was the case with the Apostle, who did not regard the things which are seen, but desired heavenly things. Hence he says, our heart is enlarged, i.e., expanded for desiring great things.
Commentary on 2 Corinthians
Ye are not straitened in us, but ye are straitened in your own bowels.
οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν·
Не тѣ́снѡ вмѣща́етесѧ въ на́съ, ᲂу҆тѣснѧ́етесѧ же во ᲂу҆тро́бахъ ва́шихъ.
"Ye are not straitened in us, but ye are straitened in your own affections." And this reproof, see it administered with forbearance, as is the wont of such as love exceedingly. He did not say, 'ye do not love us,' but, 'not in the same measure,' for he does not wish to touch them too sensibly. 'You receive one,' he says, 'but I a whole city, and so great a population.' And he said not, 'ye do not receive us,' but, 'ye are straitened;' implying indeed the same thing but with forbearance and without touching them too deeply.
Homily 13 on 2 Corinthians
You, he says, are not cramped in my heart, a heart spacious enough no matter how many of you there are. But in your hearts there is great narrowness, and you cannot spaciously accommodate me, though I am but one. That is, I love you to the highest degree, but you, although you love me and have me in your hearts, do so in a cramped way, not spaciously.
Commentary on 2 Corinthians
Then he shows that they have no contrary example from the Apostle, saying, You are not restricted by us [straightened]. As if to say: from the fact that we show you the largeness of our heart, you do not have an example or a reason why you should be straightened. But if you do this, then indeed you are straightened, but not by us, but in your own affections, i.e., by yourselves. Here it should be noted that to be straightened is the same as to be enclosed in something, from which no exit appears. But they have been deceived by a false apostle to such a degree that they did not believe salvation was possible without observing legal ceremonies. As a result, they became slaves, whereas they had been free according to the faith of Christ. Hence, the confinement of this slavery did not come to them from the Apostle, but from their bowels, i.e., from the hardness of their hearts: "Do not weep for me, but weep for yourselves and your children" (Lk. 23:28).
Commentary on 2 Corinthians
Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged.
τὴν δὲ αὐτὴν ἀντιμισθίαν, ὡς τέκνοις λέγω, πλατύνθητε καὶ ὑμεῖς.
То́жде же возме́здїе, ꙗ҆́коже ча́дѡмъ глаго́лю, распространи́тесѧ и҆ вы̀.
"Now for a recompense in like kind (I speak as unto my children,) be ye also enlarged."
And yet it is not an equal return, first to be loved, afterwards to love. For even if one were to contribute that which is equal in amount, he is inferior in that he comes to it second. 'But nevertheless I am not going to reckon strictly,' saith he, 'and if ye after having received the first advances from me do but show forth the same amount, I am well-pleased and contented.' Then to show that to do this was even a debt, and that what he said was void of flattery, he saith, "I speak as unto my children." What meaneth, "as unto my children?" 'I ask no great thing, if being your father I wish to be loved by you.' And see wisdom and moderation of mind. He mentions not here his dangers on their behalf, and his labors, and his deaths, although he had many to tell of: (so free from pride is he!) but his love: and on this account he claims to be loved; 'because,' saith he, 'I was your father, because I exceedingly burn for you,' [for] it is often especially offensive to the person beloved when a man sets forth his benefits to him; for he seems to reproach. Wherefore Paul doth not this; but, 'like children, love your father,' saith he, which rather proceeds from instinct; and is the due of every father.
Homily 13 on 2 Corinthians
Paul blunts the force of his accusations by calling the Corinthians his children.
Commentary on the Second Epistle to the Corinthians 321
Show the same mutuality and equality of friendship on your part as well, and open your hearts just as I have opened mine. He shows that this is how it ought to be, for he says: "I speak as to children." I ask nothing great when, being a father, I desire to be loved by my children, for this is the duty of children.
Commentary on 2 Corinthians
Then he urges them to enlarge their hearts, saying, In return [having the same recompense], widen your hearts also. As if to say: if you had been deceived and straightened by a false apostle, then do not continue in that state, but try to have a large heart, as we have, because you love the same recompense as we. Therefore he says, having the same recompense as we: "For we know that as you share in our sufferings, so also you share in our consolation" (2 Cor. 1:7). I speak as to children, and not to enemies, as to children of God, namely, heirs of eternal life: "And if children, then heirs" (Rom. 8:17). Having the same recompense, I say, widen your hearts also, i.e., have a large heart and free with the freedom of the Spirit, which is in the faith of Christ, and be not straightened in the slavery of legal observances.
Commentary on 2 Corinthians
Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις· τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; τίς δὲ κοινωνία φωτὶ πρὸς σκότος;
Не быва́йте (ᲂу҆до́бь) прело́жни ко и҆но́мꙋ ꙗ҆рмꙋ̀, ꙗ҆́коже невѣ́рнїи {не быва́йте прело́жни ко и҆но́мꙋ ꙗ҆рмꙋ̀ невѣ́рныхъ}. Ко́е бо прича́стїе пра́вдѣ къ беззако́нїю; И҆лѝ ко́е ѻ҆бще́нїе свѣ́тꙋ ко тьмѣ̀;
In like manner, every one that has received from God the power of distinguishing, and yet follows an unskilful shepherd, and receives a false opinion for the truth, shall be punished. "What communion hath light with darkness? or Christ with Belial? Or what portion hath he that believeth with an infidel? or the temple of God with idols?" And in like manner say I, what communion hath truth with falsehood? or righteousness with unrighteousness? or true doctrine with that which is false?
Epistle of Ignatius to the Ephesians
They fail to understand, it seems, that "we must all stand before the judgment seat of Christ that each man may be rewarded for what he has done with his body, whether it is good or bad," that is, in order that a man may receive his reward for what he has done by means of his body. So then, "if any man be in Christ he is a new creation," no longer inclined to sin; "old things are passed away," we have washed off the old life; "behold new things have happened," there is chastity instead of fornication, continence instead of incontinence; righteousness instead of unrighteousness. "What is there in common between righteousness and lawlessness? Or what fellowship between light and darkness? Or what harmony between Christ and Belial? What community is there between a believer and an unbeliever? What agreement between the temple of God and idols? Having then these promises let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God."
The Stromata Book 3
But, for these purposes, "There is nought of communion between light and darkness," between life and death or else we rescind what is written, "The world shall rejoice, but ye shall grieve.
On Idolatry
His Christ, therefore, in order to avoid all such deceits and fallacies, and the imputation, if possible, of belonging to the Creator, was not what he appeared to be, and reigned himself to be what he was not-incarnate without being flesh, human without being man, and likewise a divine Christ without being God! But why should he not have propagated also the phantom of God? Can I believe him on the subject of the internal nature, who was all wrong touching the external substance? How will it be possible to believe him true on a mystery, when he has been found so false on a plain fact? How, moreover, when he confounds the truth of the spirit with the error of the flesh, could he combine within himself that communion of light and darkness, or truth and error, which the apostle says cannot co-exist? Since however, Christ's being flesh is now discovered to be a lie, it follows that all things which were done by the flesh of Christ were done untruly, -every act of intercourse, of contact, of eating or drinking, yea, His very miracles.
Against Marcion Book 3
What business, then, have their things with their judges? What commerce have they who are to condemn with them who are to be condemned? The same, I take it, as Christ has with Belial. With what consistency do we mount that (future) judgment-seat to pronounce sentence against those whose gifts we (now) seek after? For you too, (women as you are, ) have the self-same angelic nature promised as your reward, the self-same sex as men: the self-same advancement to the dignity of judging, does (the Lord) promise you.
On the Apparel of Women Book 1
Whence the apostle says: "What part hath he that believeth with an infidel? or what fellowship hath righteousness with unrighteousness? "
That marriage is not to be contracted with Gentiles. In Tobias: "Take a wife from the seed of thy parents, and take not a strange woman who is not of the tribe of thy parents." Also in Genesis, Abraham sends his servant to take from his seed Rebecca, for his son Isaac. Also in Esdras, it was not sufficient for God when the Jews were laid waste, unless they forsook their foreign wives, with the children also whom they had begotten of them. Also in the first Epistle of Paul to the Corinthians: "The woman is bound so long as her husband liveth; but if he die, she is freed to marry whom she will, only in the Lord. But she will be happier if she abide thus." And again: "Know ye not that your bodies are the members of Christ? Shall I take the members of Christ, and make them the members of an harlot? Far be it from me. Or know ye not that he who is joined together with an harlot is one body? for two shall be in one flesh. But he who is joined to the Lord is one spirit." Also in the second to the Corinthians: "Be not joined together with unbelievers. For what participation is there between righteousness and unrighteousness? or what communication hath light with darkness? " Also concerning Solomon in the third book of Kings: "And foreign wives turned away his heart after their gods."
Treatise XII Three Books of Testimonies Against the Jews
But if we consider what the apostles thought about heretics, we shall find that they, in all their epistles, execrated and detested the sacrilegious wickedness of heretics. For when they say that "their word creeps as a canker," how is such a word as that able to give remission of sins, which creeps like a canker to the ears of the hearers? And when they say that there can be no fellowship between righteousness and un-righteousness, no communion between light and darkness, how can either darkness illuminate, or unrighteousness justify? And when they say that "they are not of God, but are of the spirit of Antichrist," how can they transact spiritual and divine matters, who are the enemies of God, and whose hearts the spirit of Antichrist has possessed? Wherefore, if, laying aside the errors of human dispute, we return with a sincere and religious faith to the evangelical authority and to the apostolical tradition, we shall perceive that they may do nothing towards conferring the ecclesiastical and saving grace, who, scattering and attacking the Church of Christ, are called adversaries by Christ Himself, but by His apostles, Antichrists.
Epistle Lxxii, to Jubaian 15
E can the truth itself and God the Word receive? In what respect can the life and the true light be made better? And if this be so, how much more unnatural is it that wisdom should ever be capable of folly; that the power of God should be con-joined with infirmity; that reason should be obscured by unreason; or that darkness should be mixed up with the true light? And the apostle says, on this place, "What communion hath light with darkness? and what concord hath Christ with Belial? ". But they will not prevail; for the truth prevails, and there is no communion betwixt light and darkness, no concord between Christ and Belial.
These words clearly indicate an act which is absolutely forbidden and is displeasing to God and perilous for the one who would venture to commit it.
Concerning Baptism 2.7
For it is not the place that sanctifies the man, but the man the place. And if the ungodly possess the place, do thou avoid it, because it is profaned by them. For as holy priests sanctify a place, so do the profane ones defile it. If it be not possible to assemble either in the church or in a house, let every one by himself sing, and read, and pray, or two or three together. For "where two or three are gathered together in my name, there am I in the midst of them." Let not one of the faithful pray with a catechumen, no, not in the house: for it is not reasonable that he who is admitted should be polluted with one not admitted. Let not one of the godly pray with an heretic, no, not in the house. For "what fellowship hath light with darkness?"
Constitutions of the Holy Apostles Book 8
For, says the apostle: “What fellowship has light with darkness?” Since there is a distinct and irreconcilable contradiction between light and darkness, the person partaking of both has a share in neither, because of the opposition of the parts drawn up against each other at the same time in his mixed life. His faith provides the lighted part, but his dark habits put out the lamp of reason. Since it is impossible and inconsistent for light and darkness to exist in fellowship, the person containing each of the opposites becomes an enemy to himself, being divided in two ways between virtue and evil. He sets up an antagonistic battle line within himself. And just as it is not possible, when there are two enemies, for both to be victors over each other (for the victory of the one causes the death of his adversary), so also in this civil war brought about by the confusion in his life, it is not possible for the stronger element to win without the other becoming completely destroyed. For how will the army of reverence be stronger than evil, when the wicked phalanx of the opponents attacks it? If the stronger is going to win, the enemy must be completely slaughtered. And thus virtue will have the victory over evil only when the entire enemy gives way to it through an alliance of the reasonable elements against the unsound ones.… For it is not possible for the good to exist in me, unless it is made to live through the death of my enemy. As long as we keep grasping opposites with each of our hands, it is impossible for there to be participation in both elements in the same being. For, if we are holding evil, we lose the power to take hold of virtue.
On Perfection
"Be ye not unequally yoked together with unbelievers."
He said not, 'Intermix not with unbelievers,' but rather dealing sharply with them, as transgressing what was right, 'Suffer not yourselves to turn aside,' saith he, "For what fellowship have righteousness and iniquity?" Here in what follows he institutes a comparison, not between his own love and theirs who corrupt them, but between their nobleness and the others' dishonor. For thus his discourse became more dignified and more beseeming himself, and would the rather win them. Just as if one should say to a son that despised his parents, and gave himself up to vicious persons, 'What art thou doing, child? Dost thou despise thy father and prefer impure men filled with ten thousand vices? Knowest thou not how much better and more respectable thou art than they?' For so he detaches him more [readily] from their society than if he should express admiration of his father.
But not this only is the point to be admired in him that thus he prosecuted his comparison, but that he imagined another thing also still greater and more astounding; in the first place, prosecuting his speech in the form of interrogation, which is proper to things that are clear and admitted, and then dilating it by the quick succession and multitude of his terms. For he employs not one or two or three only, but several. Add to this that instead of the persons he employs the names of the things, and he delineates here high virtue and there extreme vice; and shows the difference between them to be great and infinite so as not even to need demonstration. "For what fellowship," saith he, "have righteousness and iniquity?"
Homily 13 on 2 Corinthians
Shall we stoop to say of mammon who have been reborn in Christ? Formed to God’s eternal image, shall we serve the fleeting world? God forbid that celestial flame should be mingled with earth’s mire.
Hymns 1.58-60
Shall we stoop to say of mammon who have been reborn in Christ? Formed to God’s eternal image, shall we serve the fleeting world? God forbid that celestial flame should be mingled with earth’s mire.
There cannot be two contradictory loves in one man. Just as there is no harmony between Christ and Belial, between justice and iniquity, so it is impossible for one soul to love both good and evil. You who love the Lord, hate evil, the devil; in every deed, there is love of one and hatred of the other. “He who has my commandments and keeps them, he it is who loves me.” … You who love the things that are good, hate the things that are bad. You cannot love good unless you hate evil.
Homily 73 on Psalms
Now, I speak to the true Christians. If you believe, hope and love otherwise [than the pagans do], then live otherwise and gain approval for your distinctive faith, hope and charity by distinctive actions. Pay attention to the apostle when, in earnest admonition, he says: “Do not bear the yoke with unbelievers. For what has justice in common with iniquity? Or what fellowship has light with darkness?… Or what part has the believer with the unbeliever? And what agreement has the temple of God with idols?”
New Year’s Day 198.3
It is the same now with us who are baptized: neither the wetness of the water in which we are baptized nor the oiliness of the oil with which we are anointed remain with us after our death. But the Holy Spirit, who is mingled in our souls and bodies through the oil and the water, does remain with us, both in this life and after our death.
On the Indwelling of the Holy Spirit
Lest it should seem that he says this for his own benefit, he shows that he needs their love for their benefit, speaking as if to say: to love me means that you should not mingle with unbelievers and not turn aside to their part. He did not say: do not mingle, but: "do not be unequally yoked," that is, do not offend justice by inclining and joining yourselves to those to whom you ought not. For the word ἑτεροζυγεῖν is used in the case when one speaks of unequal scales, when one pan of the balance outweighs the other. Here he draws a distinction not between himself and the unbelievers, but between the virtue and nobility of the Corinthians and the baseness of the unbelievers. Just as a father, seeing his son in association with depraved people, says to him: what fellowship is there between your nobility and their vileness; so too the apostle says: you are righteousness itself, and they are lawlessness: so what do you have in common with them?
Commentary on 2 Corinthians
Then when he says, Do not be mismated with unbelievers, he teaches them the use of grace as to avoiding unbelievers. In regard to this he does three things. First, he exhorts them; secondly, the reason for the exhortation (v. 14b); thirdly, he confirms this reason with an authority (v. 16b).
He says therefore, Do not be mismated [bear the yoke] with unbelievers. Here it should be noted that a yoke is anything which binds several to do something. Hence, because some come together sometimes to do something good, which is from God, and some to do something evil, which is from the devil, we speak of God's yoke and the devil's yoke. God's yoke is charity, which binds a man to serve God: "Take my yoke upon you" (Matt. 11:29). But the devil's yoke is for doing evil: "The yoke of his burden" (Is. 9:4). Therefore he says this: Do not be mismated, i.e., do not take part in works of unbelief, with unbelievers; and this for two reasons. First, because there were some among them who considered themselves wiser, not refraining from idolatry; as a result they scandalized the lowly. But there were others who took part with the Jews in the traditions of their elders. Hence, the Apostle exhorts them and says, do not be mismated with unbelievers, i.e., do not communicate with the Jews in the traditions of the Law or with Gentiles in the worship of idols, for both groups were unbelievers.
He gives the reason for this when he says, For what partnership have righteousness and iniquity? This is based on two distinctions: one regards the cause and the other the state. The distinction as to cause is twofold, namely, as to habitual and as to efficient cause. The habitual cause is also twofold: one as to effect, and this is what he says: For what partnership have righteousness and iniquity [justice with injustice]? As if to say: you should not bear the yoke with unbelievers, because there is one habit in you and another in them. In you it is the habit of justice; in them it is the habit of iniquity. But the higher justice is to render to God what is his, and this is to worship him. Hence, since you worship God, the habit of justice is in you. But the greatest iniquity is to take from God what is his and give it to the devil: "I cannot endure iniquity and solemn assembly" (Is. 1:13); "What has straw in common with wheat" (Jer. 23:28). The other habitual cause is in regard to the intellect; and this distinction is that the faithful are enlightened with the light of faith, but unbelievers are in the darkness of errors. As to this he says, Or what fellowship has light with darkness? As if to say: it is not right for you to communicate with them, because it is not a suitable fellowship, because you are light through knowledge of the faith: "For once you were darkness, but now you are light in the Lord" (Eph. 5:8), but they are darkness through ignorance: "The way of the wicked is like deep darkness" (Prov. 4:19). Hence, from the beginning the Lord separated the light from the darkness, as it says in Gen. (1:18).
Commentary on 2 Corinthians
There was hugely more sense in the old people who said that a wife and husband ought to have the same religion than there is in all the contemporary gushing about sister souls and kindred spirits and auras of identical colour. As a matter of fact, the more the sexes are in violent contrast the less likely they are to be in violent collision. The more incompatible their tempers are the better. Obviously a wife's soul cannot possibly be a sister soul. It is very seldom so much as a first cousin. There are very few marriages of identical taste and temperament; they are generally unhappy. But to have the same fundamental theory, to think the same thing a virtue, whether you practise or neglect it, to think the same thing a sin, whether you punish or pardon or laugh at it, in the last extremity to call the same thing duty and the same thing disgrace--this really is necessary to a tolerably happy marriage; and it is much better represented by a common religion than it is by affinities and auras. And what applies to the family applies to the nation. A nation with a root religion will be tolerant. A nation with no religion will be bigoted.
A Miscellany of Men, The Sectarian of Society (1912)
In the second place any sexual infatuation whatever, so long as it intends marriage, will be regarded as "love", and "love" will be held to excuse a man from all the guilt, and to protect him from all the consequences, of marrying a heathen, a fool, or a wanton.
The Screwtape Letters
And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?
τίς δὲ συμφώνησις Χριστῷ πρὸς Βελίαλ; ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου;
Ко́е же согла́сїе хрⷭ҇то́ви съ велїа́ромъ; И҆лѝ ка́ѧ ча́сть вѣ́рнꙋ съ невѣ́рнымъ;
"And what communion hath light with darkness? And what concord hath Christ with Beliar? Or what portion hath a believer with an unbeliever?"
Seest thou how he uses the bare names, and how adequately to his purpose of dissuasion. For he did not say, 'neglect of righteousness,' [but] what was stronger [iniquity]; nor did he say those who are of the light, and those who are of the darkness; but he uses opposites themselves which can not admit of their opposites, 'light and darkness.' Nor said he those who are of Christ, with those who are of the devil; but, which was far wider apart, Christ and Beliar, so calling that apostate one, in the Hebrew tongue. "Or what portion hath a believer with an unbeliever?" Here, at length, that he may not seem simply to be going through a censure of vice and an encomium of virtue, he mentions persons also without particularizing. And he said not, 'communion,' but spoke of the rewards, using the term "portion."
Homily 13 on 2 Corinthians
The Holy Spirit is our true baptism, and for this reason we remain always baptized, for he is in us always, and nothing can deprive us of our baptism apart from the denial of God and consorting with demons. In such cases the Holy Spirit really does depart, because he cannot agree to remain in a place where Satan dwells. “For what fellowship does Christ have with Satan or the believer with the unbeliever, or God’s temple with that of demons?”
On the Indwelling of the Holy Spirit
Do not be satisfied with what has been said, but desiring by every means to urge them to separate from the unbelievers, he did not say: what fellowship do those who are in the light have with those who abide in darkness, or: the followers of Christ and the children of Belial, but in place of the persons he put the very things themselves – light and darkness; which expresses much more; likewise Christ and Belial, which means apostate. Through this he made his speech more threatening. "Or what partnership does a believer have with an unbeliever?" Here he mentioned the persons, so that it would not seem that he only condemns evil or praises virtue.
Commentary on 2 Corinthians
As to the efficient cause he says, What accord has Christ with Belial? As if to say: you are the servants of Christ and his members: "Now you are the body of Christ and individually members of it" (1 Cor. 12:27), but they are members of the devil. The devil is called Belial, without a yoke, because he refused to submit to God's yoke: "For long ago you broke your yoke and burst your bonds" (Jer. 2:20). That there cannot be concord between Christ and Belial is clear from Christ's words: "For the ruler of this world is coming; he has no power over me" (Jn. 14:30), as well as from the devil's words: "What have you to do with us, O Son of God?" (Matt. 8:29).
Another distinction regards the state of faith. In regard to this he says, Or what has a believer in common with an unbeliever? As if to say: there is not the same part on both sides, because the part of the believer is God, whom he has as a reward and as the end of his happiness: "The Lord is my chosen portion and my cup" (Ps. 16:5). But the part of the unbeliever is earthly goods: "Because this is our portion and this is our lot" (Wis. 2:9); "And he will punish him and put him with the hypocrites" (Matt. 24:51).
Commentary on 2 Corinthians
And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
τίς δὲ συγκατάθεσις ναῷ Θεοῦ μετὰ εἰδώλων; ὑμεῖς γὰρ ναὸς Θεοῦ ἐστε ζῶντος, καθὼς εἶπεν ὁ Θεὸς ὅτι ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν Θεός, καὶ αὐτοὶ ἔσονταί μοι λαός.
И҆лѝ ко́е сложе́нїе цр҃кви бж҃їей со і҆́дѡлы; [Заⷱ҇] Вы́ бо є҆стѐ цр҃кви бг҃а жи́ва, ꙗ҆́коже речѐ бг҃ъ: ꙗ҆́кѡ вселю́сѧ въ ни́хъ и҆ похождꙋ̀, и҆ бꙋ́дꙋ и҆̀мъ бг҃ъ, и҆ ті́и бꙋ́дꙋтъ мнѣ̀ лю́дїе.
"We are God's temples; as the prophet said, I will dwell among them and walk among them, and I will be their God, and they shall be my people," if our behaviour conforms to the commandments both as individuals and also as a society, as the Church. "Wherefore come out from among them and be separate, saith the Lord, and touch not the unclean thing, and I will receive you and be to you a Father, and you shall be my sons and daughters, saith the Lord Almighty." He prophetically commands us to be separate not from those who are married, as they assert, but from the heathen who are still living in immorality, and also from the heretics we have mentioned, as unclean and godless persons.
The Stromata Book 3
In Platonic phrase, indeed, the body is a prison, but in the apostle's it is "the temple of God," because it is in Christ.
A Treatise on the Soul
For He saith, That I will dwell in you, and will walk in (you), and will be their God, and they shall be to Me a people. Wherefore depart from the midst of them, be separate, and touch not the unclean.' 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.
On Modesty
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
It is obvious that the things Paul lists are opposites and that we are to flee from the ones and cling to the others. No one can serve two masters. Christ has proclaimed that we should go away from the devil, who wants to represent himself falsely as God. He has promised us eternal life, so we should be strangers to the treachery and wrong-headedness of unbelievers. He has forbidden the worship of idols because they are incompatible with the temple of God. We are temples of the living God. There is nothing more damaging to us than idols, because they tempt us to depart from our faith in the one true God.
Commentary on Paul’s Epistles
The Dignity For Which We Are Made
“Know to what extent the Creator has honoured you [the human being] above all the rest of creation. The sky is not an image of God, nor is the moon, nor the sun, nor the beauty of the stars, nor anything of what can be seen in creation. You alone have been made the image of the Reality that transcends all understanding, the likeness of imperishable beauty, the imprint of true Divinity, the recipient of beatitude, the seal of the true light. When you turn to Him you become that which He is Himself… There is nothing so great among beings that it can be compared with your greatness. God is able to measure the whole Heaven with His span. The earth and sea are enclosed in the hollow of His hand. And although He is so great and holds all creation in the palm of His hand, you are able to hold Him, He dwells in you and moves within you without constraint, for He has said, ‘I will live and move among them’ (2 Corinthians 6:16).” - "Second Homily on the Song of Songs (PG 44,765)"
"What agreement hath a temple of God with idols? For ye are a temple of the living God."
Now what he says is this. Neither hath your King aught in common with him, "for what concord hath Christ with Beliar?" nor have the things [aught in common'], "for what communion hath light with darkness?" Therefore neither should ye. And first he mentions their king and then themselves; by this separating them most effectually. Then having said, "a temple of God with idols," and having declared, "For ye are a temple of the living God," he is necessitated to subjoin also the testimony of this to show that the thing is no flattery. For he that praises except he also exhibit proof, even appears to flatter. What then is his testimony? For,
"I will dwell in them, saith he, "and walk in them. I will dwell in," as in temples, "and walk in them," signifying the more abundant attachment to them.
"And they shall be my people and I will be their God." 'What?' saith he, 'Dost thou bear God within thee, and runnest unto them? God That hath nothing in common with them? And in what can this deserve forgiveness? Bear in mind Who walketh, Who dwelleth in thee.'
Homily 13 on 2 Corinthians
The unfaithful are temples of idols, or even the very idols themselves, while you are the temple of God—not of the one about whom they tell fables, but of the living God. So what "compatibility," that is, likeness, similarity is there between you and them? Lest it should seem that he flatters, he confirms by Scripture that they are the temple of God. The indwelling of God in us is conditioned by purity of life, and His walking in us is acquired by diligence. For God dwells in a person when he is pure, and when He moves him to some other work, it is said that He walks in him; this means: when God becomes his God, he enters into the rank of the patriarchs.
Commentary on 2 Corinthians
As to the state of grace he says, What agreement has the temple of God with idols? As if to say: there is no agreement. Hence, you are a temple of God by grace: "Do you not know that you are God's temple and that God's Spirit dwells in you?" (1 Cor. 3:16). Therefore, you should not communicate with unbelievers, who are temples of idols. But it should be noted that in Ez. 25, the Lord forbids idols to be worshipped in God's temple. Much more then are men forbidden, whose souls are God's temple, to violate them by partaking of idols: "If any one destroys God's temple, God will destroy him" (1 Cor. 3:17).
Then when he says, For you are the temple of the living God, he strengthens his reason with an authority. In regard to this he does two things. First, he confirms what he had concluded by reason of an admonition; secondly, he confirms the admonition itself (v. 17). In regard to the first he does two things. First, he reviews what he intends to prove; secondly, he quotes an authority to support his conclusion (v. 17c).
He says therefore: rightly do I say that there is no agreement between the temple of God and idols, i.e., you should not take part in them, because you are the temple of the living God, and not of a dead one, as idolaters are.
To prove this he cites an authority, proving this very point from the use to which a temple is put. For the use of a temple is that God dwell in it, because a temple is a place consecrated for God to dwell in: "The Lord is in his holy temple" (Ps. 11:4). This authority is taken from Lev. (26:11), which says: "And I will make my abode among you". In this authority four things are touched as pertaining to this use. The first pertains to operating grace, which consists in God's being is someone through grace; and this is what he says, I will live in them, namely, in the saints, adorning them with grace. For although God is said to be in all things by his presence, power, and essence, he is not said to dwell in them, but only in the saints through grace; the reason being that God is in all things by his activity, inasmuch as he joins himself to them as giving esse and conserving it, but in the saints by their very activity, by which they attain to God and in a way comprehend him, which is to love and to know. For those who know and those who love have within themselves the thing known and loved. The second pertains to cooperating grace, by which the saints make progress with God's help; as to this he says, I will move among them, i.e., I will promote them from virtue to virtue, for this progress is impossible without grace: "By the grace of God I am what I am" (1 Cor. 15:10). For just as operating grace makes us to be something in the being [esse] of justice, so cooperating grace makes us progress in that being [esse]. The third pertains to God's benefits: and this is either the benefit of his protection through providence; hence, he touches this when he says, and I will be their God, i.e., I will protect them by my providence: "Happy the people whose God is the Lord" (Ps. 144:15), or the benefit of recompense. As if to say: I will be their God, i.e., I will give them myself as a reward: "Your reward shall be very great" (Gen. 15:1); "Therefore God is not ashamed to be called their God" (Heb. 11:16). The fourth pertains to correct worship and service offered by the saints; as to this he says, and they shall be my people, i.e., they will worship me and obey me as mine and not another's: "We are the people of his pasture, the sheep of his hand" (Ps. 95:4).
Or they could refer to bodily presence; then it is explained this way: For I will live in them by assuming flesh: "The Word became flesh and dwelt among us" (Jn. 1:14), and I will move among them bodily by living with them: "Afterward she appeared upon earth and lived among men." (Bar. 3:37), and I will be their God by glory: "For what great nation is there that has a god so near to it as the LORD our God is to us" (Deut. 4:7). And they shall be my people, i.e., they will worship me in faith.
Commentary on 2 Corinthians
Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you.
διὸ ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, λέγει Κύριος, καὶ ἀκαθάρτου μὴ ἅπτεσθε, κἀγὼ εἰσδέξομαι ὑμᾶς,
Тѣ́мже и҆зыди́те ѿ среды̀ и҆́хъ и҆ ѿлꙋчи́тесѧ, гл҃етъ гдⷭ҇ь, и҆ нечистотѣ̀ не прикаса́йтесѧ, и҆ а҆́зъ прїимꙋ̀ вы̀:
Wherefore also in the Barbarian philosophy they call those dead who have fallen away from the dogmas, and have placed the mind in subjection to carnal passions. "For what fellowship hath righteousness and iniquity?" according to the divine apostle. "Or what communion hath light with darkness? or what concord hath Christ with Belial? or what portion hath the believer with the unbeliever?" For the honours of the Olympians and of mortals lie apart. "Wherefore also go forth from the midst of them, and be separated, saith the Lord, and touch not the unclean thing; and I will receive you, and will be to you for a Father, and ye shall be my sons and daughters."
The Stromata Book 5
Again, "Go ye out from the midst of them; touch not the unclean thing; separate yourselves, ye that bear the vessels of the Lord." (The apostle says further: ) "Be not drunk with wine, wherein is excess," -a precept which is suggested by the passage (of the prophet), where the seducers of the consecrated (Nazarites) to drunkenness are rebuked: "Ye gave wine to my holy ones to drink.
Against Marcion Book 5
If you think this said about a heathen, at all events about believers you have already heard (it said) through Isaiah: "Go out from the midst of them, and be separate, and touch not the impure." You have at the very outset of the Psalms, "Blessed the man who hath not gone astray in the counsel of the impious, nor stood in the way of sinners, and sat in the state-chair of pestilence; " whose voice, withal, (is heard) subsequently: "I have not sat with the conclave of vanity; and with them who act iniquitously will I not enter"-this (has to do with "the church" of such as act ill-"and with the impious will I not sit; " and, "I will wash with the innocent mine hands, and Thine altar will I surround, Lord" -as being" a host in himself"-inasmuch as indeed "With an holy (man), holy Thou wilt be; and with an innocent man, innocent Thou wilt be; and with an elect, elect Thou wilt be; and with a perverse, perverse Thou wilt be.
On Modesty
But do you, brethren, who are instructed out of the Scripture, take care not to make divisions in opinion, nor divisions in unity. For those who set up unlawful opinions are marks of perdition to the people. In like manner, do not you of the laity come near to such as advance doctrines contrary to the mind of God; nor be you partakers of their impiety. For says God: "Separate yourselves from the midst of these men, lest you perish together with them." And again: "Depart from the midst of them, and separate yourselves, says the Lord, and touch not the unclean thing, and I will receive you."
Constitutions of the Holy Apostles Book 6
"Wherefore come ye out from among them, and be ye separate, and touch no unclean thing; and I will receive you, saith the Lord."
And He said not, 'Do not unclean things'; but, requiring greater strictness, 'do not even touch,' saith he, 'nor go near them.' But what is filthiness of the flesh? Adultery, fornication, lasciviousness of every kind. And what of the soul? Unclean thoughts, as gazing with unchaste eyes, malice, deceits, and whatsoever such things there be. He wishes then that they should be clean in both. Seest thou how great the prize? To be delivered from what is evil, to be made one with God.
Homily 13 on 2 Corinthians
He did not say: do not do foolish things, but: do not even touch them. Uncleanness is of two kinds: bodily and spiritual. To the spiritual belong impure thoughts, impure gazes, malice, deceit, and the like; while to bodily uncleanness belong: fornication, adultery, and every indulgence of the flesh. So then, he wants us to be clean from both the one and the other uncleanness. "Come out from the midst" of the unbelievers "and be separate," that is, live apart and be clean, and then I will receive you. For when you depart from vices, then you will be united with God.
Commentary on 2 Corinthians
Then when he says, Therefore come out from them, he confirms this admonition with another authority. In regard to this he does two things. First, he confirms the admonition by an authority; secondly, he indicates the reward promised to those who heed the admonition (v. 18).
He says therefore, i.e., because you are temples of God, come out from them: "Depart, depart, go out from there! Touch no unclean thing; go out from the midst of it" (Is. 52:11). Here he says three things: go out, be separated from them, and do not touch anything unclean, because there are three ways we should behave toward unbelievers. First, we should go out from them by abstaining from sins: "Ho! ho! Flee from the land of the north" (Zech. 2:6). But the Donatists say that we must depart bodily from an evil society. But this is not true. Hence, the Apostle's words must be understood of a spiritual separation and are explained in this way: go out spiritually by not following their life: "As a lily among brambles" (S of S 2:2), and this in order to avoid the very occasions of sin given by them. Hence he says, be separate, i.e., be far from consenting to them: "For I have come to set a man against his father" (Matt. 10:35); "Depart, I pray you, from the tents of these wicked men" (Num. 16:26). Thirdly, to rebuke them when they do wrong; hence he says, touch nothing unclean, i.e., do not consent to them in evil: "They not only do them but approve those who practice them" (Rom. 1:32); "Take no part in the unfruitful works of darkness, but instead expose them." (Eph. 5:11). And this because "whoever touches pitch will be defiled [by it]" (Sir. 13:1).
Commentary on 2 Corinthians
And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
καὶ ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας, λέγει Κύριος παντοκράτωρ.
и҆ бꙋ́дꙋ ва́мъ во ѻ҆ц҃а̀, и҆ вы̀ бꙋ́дете мнѣ̀ въ сы́ны и҆ дщє́ри, гл҃етъ гдⷭ҇ь Вседержи́тель.
Paul is prophetic in telling us to put up a barrier, not between ourselves and the married but between ourselves and the Gentiles who are still living immorally, and also from those heresies which believe neither in chastity nor in God.
The Stromata Book 3
God wants us to be set apart from all contamination so that he can receive us as his children. By this testimony Paul exhorts us to a pure life. He shows that Jesus Christ was already our Lord in ancient times and was predestined to receive us in the fondness of his love.
Commentary on Paul’s Epistles
"And I will be to you a Father, and ye shall be to me sons and daughters, saith the Lord."
Seest thou how from the beginning the Prophet fore-announceth our present high birth, the Regeneration by grace?
Homily 13 on 2 Corinthians
Do you see how the prophet long ago foretold the present regeneration and adoption that is accomplished in us through baptism?
Commentary on 2 Corinthians
Two rewards are promised to those who heed this admonition, namely, familiarity with God and adoption by God. Familiarity with God, because I will welcome you. As if to say: go out confidently, because I will welcome you as mine: "For my father and my mother have forsaken me, but the LORD will take me up" (Ps. 27:10); "Blessed is he whom thou dost choose and bring near, to dwell in your courts!" (Ps. 65:5); "Behold my servant, whom I uphold, my chosen, in whom my soul delights" (Is. 42:1). Divine adoption, because he adopts us as sons, because he says, I will be a father to you, and you shall be my sons and daughters: "For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship" (Rom. 8:15). He says, sons, as to the perfect, and daughters, as to the imperfect; and this is taken from 2 Sam. (7:14), where it says of Solomon: "I will be his father, and he shall be my son."
Commentary on 2 Corinthians
WE then, as workers together with him, beseech you also that ye receive not the grace of God in vain.
Συνεργοῦντες δὲ καὶ παρακαλοῦμεν μὴ εἰς κενὸν τὴν χάριν τοῦ Θεοῦ δέξασθαι ὑμᾶς
[Заⷱ҇ 181] Споспѣ́шствꙋюще же и҆ мо́лимъ, не вотщѐ блгⷣть бж҃їю прїѧ́ти ва́мъ.