2 Corinthians 4:1-6
16. What agreement hath the temple of God with idols? Hitherto he has in general terms prohibited believers from associating with the wicked. He
now lets them know what was the chief reason, why he had prohibited them from such an association — because they had ceased to reckon the
profession of idolatry to be a sin. He had censured that liberty, and had exposed it at great length in the former Epistle. It is probable, however, that all had not yet been gained over, so as to receive the counsel which he had given. Hence it was that he complained of their being straitened in their own bowels — the only thing that hindered their proficiency. f434 He does not, however, resume that subject anew, but contents himself with a short admonition, as we are accustomed to do, when we treat of things that are well known. At the same time his brevity does not prevent his giving sharp cuts. For how much emphasis there is in that single word, where he teaches that there is no agreement between the temple of God and idols! “It is a sacrilegious profanation, f435 when an idol or any idolatrous service is introduced into the temple of God. Now we are the true temples of God.
Hence it is sacrilege to defile ourselves with any contamination of idols.
This one consideration, I say, should be to you as good as a thousand. If you are a Christian, what have you to do with idols, (<281408>Hosea 14:8,) for you are the temple of God?” Paul, however, as I have already in part noticed, contends rather by way of exhortation than of doctrine, inasmuch as it would have been superfluous to be still treating of it, as if it were a thing doubtful or obscure.
As God saith, I will walk. He proves that we are the temples of God from this, that God of old promised to the people of Israel that he would dwell in the midst of them. In the first place, God cannot dwell among us, without dwelling in each one of us, for he promises this as a singular privilege — I will dwell in the midst of you. Nor does this dwelling or presence consist merely in earthly blessings, but must be understood chiefly of spiritual grace. Hence it does not mean simply that God is near us, as though he were in the air, flying round about us, but it means rather that he has his abode in our hearts. If, then, any one objects, that the particle in simply means among, I grant it; but I affirm that, from the circumstance that God promises that he will dwell among us, we may infer that he also remains in us. f436 And such was the type of the ark, of which mention is made by Moses in that passage, from which Paul appears to have borrowed this quotation. (<032612>Leviticus 26:12.) If, however, any one thinks that Paul had rather in his eye <263727>
Ezekiel 37:27, the argument will be the same. For the Prophet, when describing the
restoration of the Church, mentions as the chief good, the presence of God, which he had himself in the beginning promised by Moses. Now what was
prefigured by the ark, was manifested to us more fully in Christ, when he became to us Immanuel f437 (<400123>
Matthew 1:23.) On this account, I am of opinion that it is Ezekiel, rather than Moses, that is here quoted, because Ezekiel alludes at the same time to the type of the ark, and declares that it will have its fulfillment under the reign of Christ. Now the Apostle takes it for granted, that God dwells nowhere but in a sacred place. If we say of a man, “he dwells here,” that will not make the place a temple; but as to God there is this peculiarity, that whatever place he honors with his presence, he at the same time sanctifies.
17. Wherefore come out from the midst of them. This exhortation is taken from <235211>Isaiah 52:11, where the Prophet, when foretelling the
deliverance, at length addresses the priests in these terms. For he makes use of a circumlocution to describe the priests, when he says, Ye that bear the vessels of the Lord, inasmuch as they had the charge of the vessels, by means of which the sacrifices, and other parts of divine worship, were performed. There can be no doubt that his design is to admonish them, that, while eagerly desirous to come forth, f438 they should be on their guard against any contamination from the many pollutions with which the country f439 was overrun. Now this is no less applicable to us, than to the ancient Levites, for if so much purity is required on the part of the keepers of the vessels, how much more in the vessels themselves! f440 Now all our members are vessels, set apart for the spiritual worship of God; we are also a royal priesthood. (<600209>1 Peter 2:9.) Hence, as we are redeemed by the grace of God, it is befitting that we keep ourselves undefiled in respect of all uncleanness, that we may not pollute the sanctuary of God. As, however, while remaining in this world, we are nevertheless redeemed, and rescued, from the pollutions of the world, so we are not to quit life with the view of departing from all uncleanness, but must simply avoid all participation. The sum is this. “If with a true affection of the heart, we aim at the benefit of redemption, we must beware of defiling ourselves by any contamination from its pollutions.”
18. I will be a Father unto you. This promise does not occur in one passage merely, but is repeated in various instances. Paul has added it with this view, that a recognition of the great honor to which God has exalted us, might be a motive to stir us up to a more ardent desire for holiness. For when God has restored his Church which he has gathered from profane nations, their redemption is attended with this fruit, that believers are seen
to be his sons and daughters. It is no common honor that we are reckoned among the sons of God: it belongs to us in our turn to take care, that we do not show ourselves to be degenerate children to him. For what injury we do to God, if while we call him father, we defile ourselves with
abominations of idols! Hence, the thought of the high distinction to which he has elevated us, ought to whet our desire for holiness and purity.
CHAPTER 7
1. These promises, therefore. God, it is true, anticipates us in his promises by his pure favor; but when he has, of his own accord, conferred upon us his favor, he immediately afterwards requires from us gratitude in return.
Thus what he said to Abraham, I am thy God, (<011707>Genesis 17:7,) was an offer of his undeserved goodness, yet he at the same time added what he required from him — Walk before me, and be thou perfect. As, however, this second clause is not always expressed, Paul instructs us that in all the promises this condition is implied, f441 that they must be incitements to us to promote the glory of God. For from what does he deduce an argument to stimulate us? It is from this, that God confers upon us such a
distinguished honor. Such, then, is the nature of the promises, that they call us to sanctification, as if God had interposed by an implied agreement.
We know, too, what the Scripture teaches in various passages in reference to the design of redemption, and the same thing must be viewed as
applying to every token of his favor.
From all filthiness of flesh and spirit. Having already shown, that we are called to purity, f442 he now adds, that it ought to be seen in the body, as well as in the soul; for that the term flesh is taken here to mean the body, and the term spirit to mean the soul, is manifest from this, that if the term spirit meant the grace of regeneration, Paul’s statement in reference to the pollution of the spirit would be absurd. He would have us, therefore, pure from defilements, not merely inward, such as have God alone as their witness; but also outward, such as fall under the observation of men. “Let us not merely have chaste consciences in the sight of God. We must also consecrate to him our whole body and all its members, that no impurity may be seen in any part of us.” f443
Now if we consider what is the point that he handles, we shall readily perceive, that those act with excessive impudence, f444 who excuse outward idolatry on I know not what pretexts. f445 For as inward impiety, and superstition, of whatever kind, is a defilement of the spirit, what will they understand by defilement of the flesh, but an outward profession of impiety, whether it be pretended, or uttered from the heart? They boast of a pure conscience; that, indeed, is on false grounds, but granting them what
they falsely boast of, they have only the half of what Paul requires from believers. Hence they have no ground to think, that they have given satisfaction to God by that half; for let a person show any appearance of idolatry at all, or any indication of it, or take part in wicked or
superstitious rites, even though he were — -what he cannot be —
perfectly upright in his own mind, he would, nevertheless, not be exempt from the guilt of polluting his body.
Perfecting holiness. As the verb ejpitelei~n in Greek sometimes means, to perfect, and sometimes to perform sacred rites, f446 it is elegantly made use of here by Paul in the former signification, which is the more frequent one
— in such a way, however, as to allude to sanctification, of which he is now treating. For while it denotes perfection, it seems to have been intentionally transferred to sacred offices, because there ought to be
nothing defective in the service of God, but everything complete. Hence, in order that you may sanctify yourself to God aright, you must dedicate both body and soul entirely to him.
In the fear of God. For if the fear of God influences us, we will not be so much disposed to indulge ourselves, nor will there be a bursting forth of that audacity of wantonness, which showed itself among the Corinthians.
For how does it happen, that many delight themselves so much in outward idolatry, and haughtily defend so gross a vice, unless it be, that they think that they mock God with impunity? If the fear of God had dominion over them, they would immediately, on the first moment, leave off all cavils, without requiring to be constrained to it by any disputations.
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2 Corinthians 7:2-7
2. Receive us: we have wronged no man, we have corrupted no man, we have defrauded no man.
2. Capaces estote nostri: nemini fecimus iniuriam, neminem
corrupimus, neminem fraudavimus.
3. I speak not this to condemn you:
for I have said before, that ye are in our hearts to die and live with you.
3. Non [hoc] ad condemnationem vestri dico: siquidem iam ante dixi vobis, quod in coribus nostris sitis ad commoriendum et convivendum.
4. Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation.
4. Multa mihi fiducia erga vos, multa mihi gloriatio de vobis:
impletus sum consolatione supra modum, exundo gaudio in omni tribulatione nostra.
5. For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side;
without were fightings, within were fears.
5. Etenim quum venissemus in Macedoniam, nullam relaxationem habuit caro nostra, sed in omnibus fuimus afflicti: foris pugnae, intus timores.
6. Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;
6. Sed qui consolatur humiles, consolatus est nos Deus in adventu Titi.
7. And not by his coming only, but