Chapter 6

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2 Cor. 6:1-5

1 Working together with him, then, we entreat you not to accept the grace of God in vain. 2 For he says, “At the acceptable time I have listened to you, and helped you on the day of salvation.” Behold, now is the acceptable time; behold, now is the day of salvation. 3 We put no obstacle in any one’s way, so that no fault may be found with our ministry, 4 but as servants of God we commend ourselves in every way: through great endurance, in afflictions, hardships, calamities, 5 beatings, imprisonments, tumults, labors, watching, hunger;

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

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

205. – 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).

206. – 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).

207. – 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).

208. – 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).

209. – 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).

210. – 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).

211. – 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).

212. – 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.

213. – 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).

214. – 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)

215. – 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.”

6-2

2 Cor. 6:6-10

6 By purity, knowledge, forbearance, kindness, the Holy Spirit, genuine love, 7 truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; 8 in honor and dishonor, in ill repute and good repute. We are treated as impostors, and yet are true; 9 as unknown, and yet well known; as dying, and behold we live; as punished, and yet not killed; 10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing everything.

216. – 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).

217. – 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.

218. – 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).

219. – 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).

220. – 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.”

221. – 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.

222. – 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).

223. – 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).

224. – 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).

225. – 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).

226. – 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).

227. – 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.

6-3

2 Cor. 6:11-18

11 Our mouth is open to you, Corinthians; our heart is wide. 12 You are not restricted by us, but you are restricted in your own affections. 13 In return—I speak as to children—widen your hearts also. 14 Do not be mismated with unbelievers. For what partnership have righteousness and iniquity? Or what fellowship has light with darkness? 15 What accord has Christ with Belial? Or what has a believer in common with an unbeliever? 16 What agreement has the temple of God with idols? For we are the temple of the living God; as God said, “I will live in them and move among them, and I will be their God, and they shall be my people. 17 Therefore come out from them, and be separate from them, says the Lord, and touch nothing unclean; then I will welcome you, 18 and I will be a father to you, and you shall be my sons and daughters, says the Lord Almighty.”

228. – 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).

229. – 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).

230. – 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.

231. – 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).

232. – 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.

233. – 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).

234. – 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.

235. – 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).

236. – 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).

237. – 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). 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).

238. – 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).

239. – 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.

240. – 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).

241. – 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.

242. – 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).

243. – 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).

244. – 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.”

Subpages (1): Chapter 7

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