Chapter VI.
(Vers. 1.)
(Verse 1.) Moreover, we urge and implore you not to receive the grace of God in vain. The Apostle strives to undertake the care of human salvation in two ways: to be devoted to God's providence and to exhibit the duty of charity towards others.
(Vers. 2.)
(Verse 2.) In an acceptable time I have heard thee, and in the day of salvation I have helped thee (Isaiah 59:8): this is written in the prophet Isaiah. It teaches the predestined grace of God in the time of Christ; for God has determined to pour out His mercy, so that He may generously provide assistance to those who ask for help in the name of Christ.
(Vers. 3.)
(Verse 3.) Behold, now is the acceptable time, behold, now is the day of salvation; giving no offense to anyone, so that the ministry may not be discredited. He says the time has come, when sinners can make progress towards forgiveness: he says the time has come, when medicine can be administered to mortal illnesses; and therefore he is concerned about the salvation of the sick, lest by some neglect the grace of medicine should lack the desired effect of their good will. Therefore, by faith and their own vigilance, he removes every offense from those who are negligent, lest the laziness of these ones might give occasion for offense to the disciples. And thus they indicate that they are free, because they preach with absolute insistence what is salutary. Hence he added: Lest our ministry might be worthy of reproach; for their ministry would be worthy of reproach if they did not give examples in their actions of what they taught in words.
(Vers. 4.)
(Versed. 4.) But in all things let us commend ourselves as ministers of God. Ministers of God teach without flattery, so that they may please the one whose ministers they are, not like pseudo-apostles, who, knowing that they were not sent by God, sought their own present benefit. In much patience. Patience is what saves people; for if patience were abused, how could it have saved the Corinthians, whom he found wrapped up in such vices of character and errors of various sects after his preaching, whom his patience gradually brought back to true doctrine? In pressures. He endured pressures, knowing what has been promised by God for these. In necessities. It was necessary also to teach in a situation of necessity; because he had been sent by the Lord. In difficulties. Being troubled by the hope of the future, he did not give in to the opposition of the faithless.
(Vers. 5.)
(Verse 5) In afflictions. When frequently persecuted by Jews and Gentiles, he did not keep silent about the grace of Christ. In prisons. Often imprisoned and disregarding his own safety, he also preached the gift of God there. In troubles. He was so devoted to God that even disturbances did not diminish the trust he had in God. In labors. He did not cease to work with his own hands, in order to not be a burden to anyone, confident that this would be pleasing to God. During the vigils. He was so anxious about the duty entrusted to him that he did not even rest at night. During the fasts. He endured voluntary fasts at times, and at other times fasts of necessity due to scarcity, and he gave thanks to God who spiritually fed him; for he was content so as not to yield to the demands of the stomach.
(Vers. 6.)
(Vers. 6.) In castilate. Castitatem sive corporis, sive Evangelii vindicans, non paucos fecit inimicos. In scientia. Legis et Evangelii scientiam non in sapientia humana, neque in simulatione asserens Deo se fidelem dispensatorem Christi exhibuit. In magnanimitate. Grandis animi erat in bajulandis infirmitatibus fratrum, et in contemptu mundi hujus; unde alio loco dicit: Mihi mundus crucifixus est, et ego mundo (Galat. VI, 14) . In kindness. He was kind, because as he would argue, so he would flatter; so that after reproof, he would console with gentle encouragement. In the Holy Spirit. The Holy Spirit shuns pretense (Wisdom 1:5). Therefore, since he taught sincerely, he bestowed the gift of the Holy Spirit of God. In genuine love. Feigned love is found in those who abandon their brothers in need; hence, he, always taking care of the needs of his brothers, was sincere in love (De Poen., dist. 2, c. Ficta charitas). For he bore with everyone, as he says elsewhere: Who is scandalized, and I am not on fire? (2 Corinthians 12:29) For this is true charity, if one disregards their own benefit and cares for the well-being of the one they profess to love, which the Apostle has always done.
(Vers. 7.)
(Vers. 7.) In the word of truth. The word of truth was present in his teaching; for he handed down nothing else but what he had received from the Lord. In the power of God. The power of God was in him, which proved him to be a suitable minister through signs and wonders. By the weapons of righteousness on the right hand and on the left. It signifies that he was free from both the faithful and the unbelievers. For the weapons of righteousness destroy wickedness.
(Vers. 8.)
(Verse 8.) For glory and ignobility. He clearly declares himself to be an honest and faithful preacher to those who valued the glory of the Gospel of God. Similarly, he exhibited himself as a faithful minister of God to those who thought that the words of divine doctrine were ignoble and deformed; he is not afraid, nor does he allow himself to be ashamed to speak those things to them which they dread hearing. Through infamy and good reputation, he also presented himself as an honest steward of God to those who made a good reputation for the faith, and to those who made a bad reputation; he does not fear this envy, but remains steadfast.
The deceivers and the truthful ones. The unbelieving deceivers called them faithful, while they called the truthful ones naive. This does not yield to hatred, in order to exceed the truth. They were unknown and they were known. The unknown ones were evil, the known ones were good; for they recognized the truth in them.
(Vers. 9.)
(Ver. 9.) As dying, and behold we live. Hated yet having, they daily thought that they would not escape the threats of injustice. But these, because they taught with God's favor, were kept safe by the help of Christ from present and future death. Tempted as if, but not handed over to death. They seemed to be tempted when they were treated in such a way that they appeared to give in. And because they were not conquered, they were not subjected to death. For he is handed over to death who does not remain in faith; and not to this death, but to the future death. It can also be understood as a present death; for God allowed them to be tested, so that they would grow in merit through trials: however, He did not allow them to be killed.
(Vers. 10.)
(Verse 10) As sad, yet always rejoicing. It is true, because this sadness produces joy, and those who were causing them grief were increasing their joy. As poor, yet making many rich. As far as the present life is concerned, they appeared to be poor: but they were bestowing spiritual riches upon those who believe; poor on earth, rich in heaven. As having nothing, yet possessing everything. This was glorious in the apostles, that they possessed not only the things that were in their possessions, but also possessed their own masters without anxiety and without owning them; for everything had to be placed at their feet for the sake of virtuous acts, as we read in the Acts of the Apostles (Acts 4:35).
(Vers. 11.)
(Verse 11.) Our mouth is open to you, O Corinthians. This is said for the sake of freedom and a clear conscience; for a guilty mind trembles when it speaks, loses its senses, and wanders in its words. Our heart is enlarged. Their heart is enlarged, who rejoice in the confidence of a good conversation in themselves, or certainly are not distressed by the hope of future reward in tribulation; because just as in this life, unless labor precedes, income does not follow: so also in divine matters, if destruction does not precede, reward does not follow.
(Vers. 12, 13.)
(Verses 12, 13.) Do not be distressed in us, but be distressed in your own bowels, having the same retribution of reward. This he says, because they did not obey their masters, if the disciples were turned away, despising the power of doctrine; for each will receive reward according to their works; because as for the masters, they did not remain silent, with the Lord speaking to the prophet Ezekiel: Raise your voice and speak to the people; if they listen to you, you will gain them: if not, you will save your own soul (Ezekiel III, 19).
(Vers. 14.)
(Verse 14) Just as I say to my children, I tell you, expand and do not bear the yoke with unbelievers. He encourages them to good behavior and hope, so that, trusting and purifying their consciences, they may rejoice in themselves, having confidence of a pure mind, just like their teachers, separating themselves from the company of unbelievers in evil works. And by doing well and hoping for the future, he wants to expand them in spirit; for whoever labors and does not believe in the future, like an unbeliever, is of narrow mind through the despair of the future.
(Vers. 15, 16.)
(Verse 15, 16.) For what sharing of justice is there with iniquity? Or what fellowship does light have with darkness? Or what accord does Christ have with Belial? Or what part does the faithful have with the unbeliever? Or what agreement does the temple of God have with idols? It is clear that these things that he enumerates are contrary; and by this he teaches that we must flee from them, because the Lord says: No one can serve two masters (Matthew 6:24). For the law proclaims justice, so that iniquity may be avoided; it shows the light, which is truth, so that one may depart from ignorance, which is darkness; it proclaims Christ in the mystery of God, so that one may turn away from the devil, who wants to deceive as God; it promises eternal life to believers, so that they may be rid of unfaithfulness and be free from every error of the unbelievers; it prohibits the worship of idols because they are enemies of the temple of God. For you are the temple of the living God. There is nothing so hostile to man as an idol; for they compel him to depart from the faith in one God.
(Vers. 17, 18.)
(Vers. 17, 18.) As God said (Lev. XXVI, 12): For I will dwell among them, and walk among them, and I will be their God, and they will be my people. Therefore come out from among them, and be separate, says the Lord (Isaiah LII, 11), and do not touch what is unclean; and I will receive you, and I will be a father to you, and you will be my sons and daughters, says the Almighty Lord. Meanwhile, let us explain the meaning of the main causes; and let us declare whose words they are: For I will dwell among them, and walk among them, and I will be their God, and they will be my people. These are the words of Christ; for this is what Jeremiah also testified among other things, saying: After this he appeared on earth and lived among men (Baruch 3:38); for he dwelt in us, as the Apostle John says: And the Word was made flesh, and dwelt among us (John 1:14). And because he is our God, Jeremiah says again: This is our God (Baruch 3:36). And because we are his people, there is no doubt; for we are the Church of Christ. Therefore, He wants us to be separated from all contamination, so that He may receive us as His children, as He says: 'Little children, I am with you only for a short time.' (John 13:33). And because He is omnipotent, I think there should be no doubt. For, as He Himself says, whatever the Father does, the Son also does in the same way (John 5:19). This means that the Son is capable of doing everything that the Father can do. If there is anything that the Father cannot do, then the Son cannot do it either. But the Son is capable, as He says of the Father: 'With God all things are possible' (Matthew 19:26). By this testimony he exhorted us to a pure life, and showed that our Lord Jesus, long ago our Lord, will receive us in the affection of his love, predestined.