2 Corinthians 4:1-6
5. In tumults. In proportion to the calmness and gentleness of Paul’s disposition was there the greater excellence displayed in his standing
— to take care that he be deserving of honor, for nothing is more ridiculous than striving to maintain your reputation before others, while you call forth upon yourself reproach by a wicked and base life. That man,
therefore, will alone be honorable, who will allow himself in nothing that is unworthy of a minister of Christ.
4. In much patience. The whole of the enumeration that follows is intended
undaunted in the face of tumults; and he takes praise to himself on this account — that while he regarded tumults with abhorrence, he nevertheless encountered them with bravery. f404 Nor does the praise simply consist in his being unmoved by tumults, (this being commonly found among all riotous persons, f405) but in his being thrown into no alarm by tumults that had been stirred up through the fault of others. And, unquestionably, two things are required on the part of ministers of the Gospel — that they should endeavor to the utmost of their power to maintain peace, and yet on the other hand go forward, undaunted, through the midst of
commotions, so as not to turn aside from the right course, though heaven and earth should be mingled. f406 Chrysostom, however, prefers to
understand αjκαταστασι>αιv to mean — frequent expulsions, f407
inasmuch as there afforded him a place of rest. f408 In fastings. He does not mean — hunger arising from destitution, but a voluntary exercise of abstinence.
Knowledge may be taken in two senses — either as meaning doctrine itself, or skill in acting properly and knowingly. The latter appears to me the more likely, as he immediately adds — the word of truth. The Spirit is taken by metonymy, to denote spiritual graces. Frivolous, however, is the cavil of Chrysostom, who infers from this, that the other excellences are peculiar to the Apostle, because he makes mention of the Spirit separately, as if kindness, knowledge, pureness, armor of righteousness, were from any other source, than from the Holy Spirit. He makes mention, however, of the Spirit separately, as a general term in the midst of particular
instances. f409 The power of God showed itself in many things — ill
magnanimity, in efficacy in the maintaining of the truth, in the propagation of the Gospel, in victory over enemies, and the like.
7. By the armor of righteousness. By righteousness you must understand
— rectitude of conscience, and holiness of life. He employs the metaphor of armor, because all that serve God require to fight, inasmuch as the devil is always on the alert, to molest them. Now they must be completely armed, because, if he does not succeed in one onset, he thereupon makes a new attempt, and attacks them at one time from before, at another from behind — now on this side, and then on that. f410
8. By honor and dishonor. This is no slight test for subjecting a man to trial, for to a man of a noble spirit nothing is more unpleasant, than to
incur disgrace. Hence we may observe in all histories, that there have been few men of heroism that have not fallen back, on being irritated by insults.
f411 Hence it is indicative of a mind well established in virtue, not to be moved away from one’s course by any disgrace that may be incurred — a rare virtue, but one without which you cannot show. that you are a servant of God. We must, it is true, have a regard to good character, but it must be only in so far as the edification of our brethren requires it, and in such a way as not to be dependent on reports f412 — nay more, so as to maintain in the same even course in honor and in dishonor. For God allows us to be tried even by the slander of wicked men, with the view of trying us, f413 whether we act uprightly from disinterested motives; f414 for if one is drawn aside from duty by the ingratitude of men, that man shows that he had not his eye directed to God alone. As then we see that Paul was exposed to infamy and insults, and yet did not on that account stop short, but held forward with undaunted courage, and broke through every
impediment so as to reach the goal, f415 let us not give way, if the same thing should befall us.
As deceivers. Here he relates, not simply in what estimation he was held by the wicked and those that were without, (<460512>1 Corinthians 5:12,) but also what views were entertained of him by those that were within.
Now let every one consider with himself, how unseemly was the ingratitude of the Corinthians, and how great was his magnanimity in struggling forward, in spite of such formidable obstacles. By indirect representations, however, he sharply reproves their perverse judgment, when he says that he lives and is joyful, while they despised him as one that was dead and overwhelmed with grief. He reproaches them, also, with ingratitude, when he says, that he made many rich, while he was
contemned on account of his poverty. For they were of the number of those whom he enriched by his wealth: nay more, all of them to a man were under obligations to him on many accounts. Thus he said previously, by way of irony, that he was unknown, while at the same time the fruit of his labor was everywhere known and celebrated. But how cruel to despise the poverty of the man who supplies you f416 from his abundance! He means spiritual riches, which ought to be much more esteemed than earthly.
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2 Corinthians 6:11-18
11. O ye Corinthians, our mouth is open unto you, our heart is enlarged.
11. Os nostrum apertum est ad vos, O Corinthii, cor nostrum dilatatum est.
12. Ye are not straitened in us, but ye are straitened in your own bowels.
12. Non estis angusti in nobis, sed angusti estis in visceribus vestris. f417 13. Now, for a recompense in the
same, (I speak as unto my children,) be ye also enlarged. f418
13. Eandem vero remunerationem, nem, ut a filiis, exigo: dilatamini et vos.
14. Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what
communion hath light with darkness?
14. Ne ducatis iugum cum infidelibus: qu(enim participatio iustit(cum iniquitate:
qu(communicatio luci cum tenebris?
15. And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?
15. Quis consensus Christo cum Belial: aut qu(portio fideli cum infideli?
16. 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.
16. Qu(autem conventio templo Dei cum idolis? vos enim estis templum Dei viventis: quemadmodum dicit Deus (<032612>Leviticus 26:12,) Habitabo in ipsis, et in medio eorum ambulabo: et ero Deus illorum, et erunt mihi populus.
17. Wherefore, come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing;
and I will receive you,
17. Quamobrem exite de medio eorum et separamini, dicit Dominus Ies .lii. 11,) et immundum ne tetigeritis:
18. And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
18. Et ego suscipiam vos, et ero vobis in patrem, et eritis mihi in filios et filias, dicit Dominus omnipotens, (<243109>Jeremiah 31:9.)
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2 Corinthians 7:1
1. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
1. Has igitur promissiones quum habeamus, dilecti, mundemus nos ab omni inquinamento carnis et spiritus, sanctificationem perficientes in timore Dei.