Thomas Aquinas Commentary 2 Corinthians 6

Having commended the ministry of the apostleship, the Apostle now carries out this ministry for the benefit of his people. In this regard, he does two things. First, he gives a general exhortation to do all the things commonly necessary for a good life. Second, he specifically urges them to help the saints in Jerusalem (2 Corinthians 8).

Concerning the first point, he does two things. First, he urges them to do good in the present. Second, he commends them for the good they have done in the past (2 Corinthians 7). Regarding the present good, he does three things. First, he admonishes them in general not to receive God's grace in vain. Second, he shows that God's grace has been given to them (verse 2). Third, he teaches them specifically how to use this grace (verse 3).

Therefore, he says that because we have the ability to do good by God's grace, and because we are Christ's ambassadors for this purpose, we work together, helping by preaching, by example, and by exhortation. As it is written, A brother helped is like a strong city (Proverbs 18:19). This can also mean helping God, as in, We are God’s helpers (1 Corinthians 3:9).

But this seems to contradict Isaiah 40:13: Who has directed the Spirit of the Lord? Therefore, it is not correct to say we are "helping God." The answer is that "helping God" can be understood in two ways. In one sense, it could mean that a person gives God the power to do something. In this sense, no one helps God or can help Him. In another sense, it can mean that a person carries out His commandment. In this way, holy people are said to help God by carrying out His commands.

Therefore, helping in this way, we urge you, as Paul says, He that exhorts, in his exhortation (Romans 12:8), not to accept the grace of God in vain. This is to say: do not let your reception of grace be useless and empty. This happens when a person does not produce the fruit of the grace he has received. This fruit is twofold: the forgiveness of sins, as in, And this will be the full fruit of the removal of his sin (Isaiah 27:9); and that a person, by living righteously, may attain heavenly glory: The return you get is sanctification (Romans 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. As Paul says, I did not run in vain or labor in vain (Philippians 2:16).

Lest anyone doubt that they have received this grace from God, the Apostle proves that they have either already received it or are prepared to receive it. He does this first by quoting the Prophet, and second by applying the quotation to his argument (in verse 2b). He says, For he says, “At the acceptable time I have listened to you.”

Therefore, he says that you should be prepared to receive this grace fruitfully, which has been given to you or prepared for you, for the Lord says as much in Isaiah 49:8: In a time of favor I have answered you. Concerning this, it should be noted that the Lord is said to grant us grace either by hearing our petitions or by helping us in our actions. He hears us so 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 (James 1:5). He also helps us in our actions: If the LORD had not been my help, my soul would soon have dwelt in the land of silence (Psalms 94:17).

This grace is of two kinds, both of which are necessary for us to obtain: prevenient and cooperating (or subsequent) grace. First is 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 (Psalms 32:6). Regarding this, he says, At an acceptable time, meaning a time for being accepted and placed in a state of grace, for in that acceptable time, what is done is done freely: So also David pronounces a blessing upon the man to whom God reckons righteousness apart from works (Romans 4:6). I have listened to you means "I have accepted you." Alternatively, at an acceptable time refers to the time of grace. In this way, prevenient grace is the name given to the grace by which we are freed from sin, and subsequent grace is that by which virtues and perseverance in good are conferred on us.

Secondly, we need cooperating grace, which David requested in Psalm 23:6: Surely goodness and mercy shall follow me all the days of my life. Regarding this, he says, and helped you on the day of salvation. This is because the time before Christ was not day, but night: The night is far gone, the day is at hand (Romans 13:12). But the time of Christ is called the day, and not only the day, but the day of salvation. For before Christ, there was no salvation, because no one reached the end of salvation, namely, the vision of God. But now that salvation has been born in the world, people can attain it: And you shall call his name Jesus, for he will save his people from their sins (Matthew 1:21); Work out your salvation (Philippians 2:12). 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 (Philippians 2:13).

He then applies this text to his purpose, saying, Behold, now is the acceptable time. It is as if he is saying: The things the Lord spoke through the prophet about the time of grace are now being fulfilled, because behold, now is the acceptable time for being adorned with grace, through which we are heard by God. The fullness of time has already come, namely, the Incarnation of Christ (Galatians 4:4). This relates to the first part of the quotation: At an acceptable time, O God (Psalms 69:13). Behold, now is the day of salvation, in which, helped by cooperating grace, we can work to attain eternal salvation: We must work the works of him who sent me (John 9:4); As we have the opportunity, let us do good to all men (Galatians 6:10).

Then, when he says, we put no obstacle, he teaches them how to use the grace given to them. He does so first in a general way, by telling them not to receive it in vain, and second in a specific way (beginning in verse 4b). Therefore, he says to use grace in such a way that you put no obstacle in anyone's way. For grace is given for two things: to avoid evil and to do good.

This can be explained in two ways. The first way refers to the apostles. It is as if he is saying: We, who are helping you, urge you. And we ourselves give no offense to anyone, 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 (Romans 2:24). As Gregory says, "If one’s life is despised, it follows that his preaching is scorned." Therefore, a public and notorious sinner should be wary 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?’ (Psalms 50:16).

The second way this can be explained refers to his audience. It is as if he is saying: We urge you not to receive God's grace in vain. And you, for your part, should put no obstacle in anyone's way, not doing anything that would scandalize others: Give no offense to Jews or to Greeks or to the church of God (1 Corinthians 10:32); Decide never to put a stumbling block or hindrance in the way of a brother (Romans 14:13). The reason for this is so that no fault may be found with our ministry, that is, our apostleship. For when the people behave badly, the blame is placed on their leaders: Maintain good conduct among the Gentiles (1 Peter 2:12). Or, it means that the common ministry involving both you and us, who are ministers of God, should not be blamed. We are ministers of God to fulfill His will in you and in others, but you are to fulfill 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 (Isaiah 61:6).

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 let us commend ourselves, both you and we, in work and word and in all things that pertain to the virtues, as ministers of God ought to be. That is, let us conform ourselves to God by doing His will: Like the magistrate of the people, so are his officials ; This is how one should regard us, as servants of Christ and stewards of the mysteries of God (1 Corinthians 4:1).

Then, when he says, through great endurance, he shows in particular how we should present ourselves as ministers of God in using the grace conferred on us. He addresses this in three areas: first, regarding outward actions; second, regarding greater devotion (verse 11); and third, regarding the avoidance of unbelievers (verse 14). Regarding the first point on outward actions, he addresses the three components of external activity: first, enduring evil, about which he says, through great endurance; second, doing good (verse 6); and third, the interplay of good and bad (verse 7b).

To endure evils, the virtue of patience is necessary; therefore, he says, through great endurance. He addresses this in three ways. First, he exhorts them to patience, because it is written, They will be well off that they may proclaim (Psalms 92:14–15, Vulgate); and, By your patience you will gain your lives (Luke 21:19). He says, in much, on account of the many tribulations they meet.

Secondly, he shows the general circumstances that require patience. These include evils that come upon them, about which he says, in afflictions: Patient in tribulation (Romans 12:12); By many tribulations we must enter the kingdom of God (Acts 14:22). They also include the lack of necessities; hence, he says, in hardships, namely, of things necessary for life: Bring me out of my distresses (Psalms 25:17).

Thirdly, he shows the specific matters with which patience is concerned. First, he discusses voluntary tribulations, beginning with those affecting the soul. Hence, he says, in calamities, namely of the heart. This is when we are so surrounded by tribulations that there seems to be no way of escape: Destitute, afflicted, ill-treated (Hebrews 11:37). Then he turns to tribulations affecting the body, saying, in beatings (inflicted by others) and in prisons: And when they had inflicted many blows upon them, they threw them into prison (Acts 16:23); Far more imprisonments, with countless beatings (2 Corinthians 11:23). In tumults refers to the uproar of an entire crowd: For we are in danger of being charged with rioting today, there being no cause that we can give to justify this commotion (Acts 19:40).

Second, he discusses necessities. Sometimes necessity is voluntary, and so he says, in labors, referring to working with his own hands among the Corinthians so as not to burden them (because they were greedy), 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 (Acts 20:34). In watchings refers to staying awake for the sake of preaching: Through many a sleepless night (2 Corinthians 11:27). In hunger can be either voluntary fasting or involuntary due to need: I pommel my body and subdue it (1 Corinthians 9:27).

But this seems to contradict what is said in Matthew 11:30: My yoke is easy and my burden is light. Here, the Apostle speaks of much tribulation, which implies the experience is not sweet but very distasteful. The answer is that these hardships are difficult in themselves, but they are made sweet by love and an inner spiritual fervor. As Augustine says, "All huge and difficult tasks love makes easy and almost nothing."

Having laid out the things that relate to enduring evil, the Apostle now mentions those that relate to practicing good. The goodness of a work consists of three things: the perfection of virtues, which relates to the heart; speaking the truth, which relates to the mouth; and virtuous activity, which relates to our work. Therefore, the Apostle shows how believers should conduct themselves in these areas.

First, concerning the perfection of virtues in the heart, he sets down four. The first is the virtue of chastity, which holds a prominent place in the virtue of temperance. Regarding this, he says we should act in purity or chastity, namely, of mind and body. It should be noted that he mentions chastity immediately after many labors, watches, and fasts. This is because a person who wishes to have the virtue of chastity must be committed to labor, remain vigilant in watching, and be worn out by fasts. As Paul says, But I pommel my body and subdue it, lest after preaching to others I myself should be disqualified (1 Corinthians 9:27), and, Strive for peace with all men, and for the holiness without which no one will see the Lord (Hebrews 12:14).

If anyone should ask why he mentions only temperance and not the other virtues, the answer is that he does mention them implicitly. When he says, “in much patience, in tribulations” (2 Corinthians 6:4), these relate to the virtue of courage. When he says, “with the weapons of righteousness” (2 Corinthians 6:7), there is a reference to the virtue of justice.

Secondly, he mentions the virtue of knowledge, saying we should act in knowledge. If this is taken as the knowledge of how to behave well in the midst of a wicked and perverse nation, it relates to the virtue of prudence. But if it is taken as the certainty with which the faithful know the things that relate to their knowledge of God, it pertains to the virtue of faith. Both are necessary for Christians, for without prudence and faith, people easily slip into sin. Therefore my people go into exile for want of knowledge (Isaiah 5:13); And I will give you shepherds after my own heart (Jeremiah 3:15).

Thirdly, he mentions the virtue of hope when he says longsuffering, which relates to the perfection of hope. A longsuffering person is one who is always hopeful of obtaining a good that is difficult and waits patiently if it is delayed. This is by the Holy Spirit: But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control (Galatians 5:22–23); For all endurance and patience with joy (Colossians 1:11).

Fourthly, he mentions charity, which has two effects: one inward and one outward. The inward effect is sweetness toward one’s neighbor, for it is unfitting for a person not to be kind toward those he loves. Therefore, he says we should act in kindness or sweetness in our behavior toward others. A pleasant voice multiplies friends, and a gracious tongue multiplies courtesies . This is not the sweetness of the world, but that which is caused by the love of God, that is, by the Holy Spirit. Hence, he says, in the Holy Spirit, meaning that which the Holy Spirit causes in us: O how good and sweet is your Spirit, Lord, in all things (Wisdom 12:1, Vulgate).

The outward effect of charity is truth without hypocrisy, meaning that a person does not pretend outwardly to be the contrary of what he is within. Hence, he says, in genuine love. Let us not love in word or speech but in deed and in truth (1 John 3:18); And above all these put on love (Colossians 3:14). The reason for this is, as it says in Wisdom 1:5, For the Holy Spirit of discipline will flee from deceit.

Next, he shows how they should act in matters that relate to the truth of the mouth, namely, that they be truthful. Hence, he says, in truthful speech, which means speaking and preaching what is true.

Regarding how they should act in the perfection of a work, he tells them when he says, in the power of God. That is, 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 Corinthians 4:20).

Then, when he says, with the weapons of righteousness, he shows how they should act in doing good in both prosperity and adversity, and this relates to the virtue of justice. He first shows this in general and then 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. Here it should be noted that justice directs a person to keep his proper place both on the right hand (in prosperity), so that he is not lifted up, and on the left hand (in adversity), so that he is not cast down. In any and all circumstances I have learned the secret of facing plenty and hunger, abundance and want (Philippians 4:12).

He then explains this by addressing the two sides, prosperity and adversity, saying, in honor and dishonor. In temporal affairs, prosperity and adversity consist in three things: the pride of life, the concupiscence of the flesh, and 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 John 2:16). He treats these in order, showing how they should act first in prosperity and adversity as it relates to the pride of life; secondly, as it relates to the concupiscence of the flesh; and thirdly, as it relates to the concupiscence of the eyes.

Two things relate to pride: excellence of status and of works. Hence he says, in honor, which refers to a condition of excellence. It is as if to say: let us show ourselves as God’s ministers by the glory of God, that is, in prosperity. The LORD of hosts has purposed it, to defile the pride of all glory (Isaiah 23:9). That the apostles seemed glorious is shown in Acts 14, when Paul and Barnabas were mistaken for gods. And dishonor is on the left. As if to say: let us neither be lifted up by glory nor cast down if we are contemptible. God chose what is low and despised in the world, even things that are not, to bring to nothing things that are (1 Corinthians 1:28).

As for reports about their works, he says, in bad 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 outsiders. Rather, he should try to acquire a good reputation, as Sirach 41:12 says, for we need to have a good reputation among those who are outside (1 Timothy 3:7). But if anyone happens to fall into a bad reputation unjustly, he should not be discouraged or abandon holiness on that account. 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 reputations he mentioned. First, the bad reputation they had and to what degree: as impostors and yet true. It is as if to say: some regard us as deceivers and some as honest. This is not strange, because even in the case of Christ some said that he was good, and others said that he was not, but that he was deceiving the multitude, as it says in John 7:12. Secondly, he shows how they were both noble and ignoble: as unknown and yet well known. That is, they were approved by the good and unknown or despised by the evil. We have become, and are now, as the refuse of the world, the offscouring of all things (1 Corinthians 4:13).

Then he discusses the things that relate to the concupiscence of the flesh and mentions three things the flesh desires:

1. It desires a long life. As to this he says, as dying, meaning although we are exposed to the dangers of death—and often near death (2 Corinthians 11:23)—and behold we live in virtue and faith. Therefore, Habakkuk 2:4 says, But the righteous live by their faith, and Psalm 118:17 says, I shall not die, but I shall live.
2. It desires health and repose. As to this he says, as punished and yet not killed. As if to say: although we are disciplined with many stripes by the Lord, yet he has not delivered us over to death. The Lord has disciplined me severely, but he has not given me over to death (Psalms 118:18); Indeed all who desire to live a godly life in Christ Jesus will be persecuted (2 Timothy 3:12).
3. It desires joy and pleasantness. As to this he says, as sorrowful, yet always rejoicing. For although in outward things and things that relate 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 (James 1:2); You will have pain, but your pain will turn into joy (John 16:20).

Next, he discusses the things that relate to the concupiscence of the eyes, mentioning two aspects. The first is in relation to others. According to this, the right hand in riches consists in a man having abundance, so that he can provide for others from his wealth. But the left hand consists in a man being so poor that he must beg from others. Hence he says that in these temporal things we are as poor, receiving from others, but in spiritual things, we are 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 (Proverbs 13:7).

The second is in relation to themselves. According to this, prosperity in riches is to possess many things, but the left side is to have absolutely nothing. In this regard, he says that in external things they are as having nothing in temporal matters, because they have left 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 (Matthew 19:21). But inwardly and in spiritual things, they are possessing all things by an inner greatness of heart. This is so because they lived not for themselves, but for Christ. Consequently, they regarded all that was Christ’s as their own. Since all things are subject to Christ, they possessed all things, and all things contributed to their glory: Every place that the sole of your foot will tread upon I have given to you (Joshua 1:3).

Note in the preceding text that the Apostle employs a remarkable manner of speaking. He, as it were, always sets one thing against another, and temporal things against spiritual things. Yet in temporal matters, he always adds a condition, using a term like “as.” In the opposite spiritual matters, however, he adds no such condition. The reason for this is that temporal things, whether good or evil, are changeable and apparent; they only have the likeness of good and evil. Hence he says, as impostors and as unknown, because they were not so in reality, but only in people’s opinion. Consequently, they were transitory goods or evils. But spiritual goods are real and true; therefore, he adds no condition to them.

After teaching them the use of grace for good outward actions, the Apostle now instructs them on its use for internal devotion, which consists in a joy that causes the heart to expand. Regarding this, he does three things:

1. He offers himself as an example of this expansion.
2. He shows that they have no contrary example, nor could they have one (v. 12).
3. He exhorts them to expand their hearts (v. 13).

Concerning the first point, he does two things:

1. He gives a sign of an expanded heart.
2. He mentions the expansion of heart he had (v. 11b).

Now, the sign of an expanded heart is an open mouth, because the mouth is closely connected to the heart. Therefore, the things we say are clear signs of the thoughts of the heart: For out of the abundance of the heart the mouth speaks (Matthew 12:34). This is what he means by saying, our mouth is open to you. The mouth is sometimes closed when the things in the heart are not outwardly apparent, but it is opened when the things in the heart are revealed: After this Job opened his mouth (Job 3:1); And he opened his mouth and taught them (Matthew 5:2).

However, so that revealing himself might not seem to stem from the sin of vanity, he gives a reason, saying, to you. That is, for your benefit we reveal to you the secrets of our heart: Not seeking my own advantage, but that of many (1 Corinthians 10:33).

The cause of this expansion is the enlarging and widening of the heart. Thus he says, our heart is enlarged. As it is written, The raising of the eyes is the enlarging of the heart (Proverbs 21:4, Vulgate). Sometimes the heart is narrow, namely, when it is constricted and confined, as when a person cares for nothing but earthly things and scorns heavenly things, being unable to grasp them with his mind. But at other times it is 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, that is, expanded for desiring great things.

Next, he shows that they have no contrary example from the Apostle, saying, You are not restricted by us. As if to say: From the fact that we show you the expansion of our heart, you have no example or reason why you should be restricted. But if you are, then you are indeed restricted, but not by us, but in your own affections, that is, by yourselves. Here it should be noted that to be restricted is the same as to be enclosed in something from which no exit appears.

They had 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. Therefore, the confinement of this slavery did not come to them from the Apostle, but from their own hearts, that is, from their hardness of heart: Do not weep for me, but weep for yourselves and your children (Luke 23:28).

Then he urges them to expand their hearts, saying, In return, widen your hearts also. As if to say: If you have been deceived and restricted by a false apostle, do not continue in that state, but try to have an expanded heart, as we have, because you desire the same reward 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 Corinthians 1:7). I speak as to children, and not to enemies, but as to children of God, namely, heirs of eternal life: And if children, then heirs (Romans 8:17). Having the same reward, I say, widen your hearts also. That is, have a large and free heart with the freedom of the Spirit, which is in the faith of Christ, and do not be restricted in the slavery of legal observances.

Then, when he says, Do not be unequally yoked with unbelievers, he teaches them the use of grace in avoiding unbelievers. In this regard, he does three things:

1. He exhorts them.
2. He gives the reason for the exhortation (v. 14b).
3. He confirms this reason with a scriptural authority (v. 16b).

He says, therefore, Do not be unequally yoked with unbelievers. Here it should be noted that a yoke is anything that binds several people to one task. Because some come together to do good, which is from God, and others to do 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 person to serve God: Take my yoke upon you (Matthew 11:29). But the devil’s yoke is for doing evil: The yoke of his burden (Isaiah 9:4).

Therefore, he says this, Do not be unequally yoked, that is, do not take part in the works of unbelief with unbelievers. This is for two reasons. First, because there were some among them who considered themselves wiser and did not refrain from idolatry; as a result, they scandalized the lowly. Second, there were others who took part with the Jews in the traditions of their elders. Hence, the Apostle exhorts them, saying, do not be unequally yoked with unbelievers, that is, do not participate 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 regarding the cause and the other the state. The distinction as to cause is twofold: the habitual cause and the efficient cause. The habitual cause is also twofold. The first relates to the effect, which is what he means by: For what partnership have righteousness and iniquity? As if to say: You should not be yoked with unbelievers, because there is one habit in you and another in them. In you is the habit of righteousness; in them is the habit of iniquity. The highest form of righteousness is to render to God what is His, and this is to worship Him. Since you worship God, the habit of righteousness 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 (Isaiah 1:13); What has straw in common with wheat? (Jeremiah 23:28).

The other habitual cause regards the intellect. This distinction is that the faithful are enlightened with the light of faith, but unbelievers are in the darkness of error. Concerning this he says, Or what fellowship has light with darkness? As if to say: It is not right for you to have fellowship with them, because it is not a suitable fellowship. You are light through the knowledge of the faith—For once you were darkness, but now you are light in the Lord (Ephesians 5:8)—but they are darkness through ignorance: The way of the wicked is like deep darkness (Proverbs 4:19). Hence, from the beginning the Lord separated the light from the darkness, as it says in Genesis 1:18.

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 Corinthians 12:27)—but they are members of the devil. The devil is called Belial, meaning "without a yoke," because he refused to submit to God’s yoke: For long ago you broke your yoke and burst your bonds (Jeremiah 2:20). That there can be no concord between Christ and Belial is clear from Christ’s own words, For the ruler of this world is coming; he has no power over me (John 14:30), as well as from the devil’s own words: What have you to do with us, O Son of God? (Matthew 8:29).

Another distinction regards the state of faith. Concerning this he says, Or what has a believer in common with an unbeliever? As if to say: The portion is not the same on both sides. The portion of the believer is God, whom he has as a reward and as the goal of his happiness: The Lord is my chosen portion and my cup (Psalms 16:5). But the portion of the unbeliever is earthly goods: Because this is our portion and this is our lot ; And he will punish him and put him with the hypocrites (Matthew 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. 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 Corinthians 3:16). Therefore, you should not have fellowship with unbelievers, who are temples of idols. It should be noted that in Ezekiel 25, the Lord forbids idols to be worshiped in God’s temple. Much more, then, are people, whose souls are God’s temple, forbidden to violate them by participating in idolatry: If any one destroys God’s temple, God will destroy him (1 Corinthians 3:17).

Then, when he says, For you are the temple of the living God, he supports his reasoning with a scriptural authority. In this, he does two things:

1. He confirms his conclusion with an admonition.
2. He confirms the admonition itself (v. 17).

Concerning the first point, he again does two things:

1. He reviews what he intends to prove.
2. He quotes an authority to support his conclusion (v. 17c).

He says, therefore: I rightly say that there is no agreement between the temple of God and idols. That is, 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 dwells in it, because a temple is a place consecrated for God to dwell in: The Lord is in his holy temple (Psalms 11:4). This authority is taken from Leviticus 26:11, which says: And I will make my abode among you. In this authority, four things are touched upon as pertaining to this use.

The first pertains to operating grace, which consists in God’s being in someone through grace. This is what he says: I will live in them, namely, in the saints, by 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 is that God is in all things by His activity, inasmuch as He joins Himself to them by giving being and preserving it, but He is 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 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, that is, I will advance them from virtue to virtue, for this progress is impossible without grace: By the grace of God I am what I am (1 Corinthians 15:10). For just as operating grace makes us to be something in the being of justice, so cooperating grace makes us progress in that being.

The third pertains to God’s benefits. This is either the benefit of His protection through providence, which he touches on when he says, and I will be their God, that is, I will protect them by My providence—Happy the people whose God is the Lord (Psalms 144:15)—or it is the benefit of reward. As if to say: I will be their God, that is, I will give them Myself as a reward: Your reward shall be very great (Genesis 15:1); Therefore God is not ashamed to be called their God (Hebrews 11:16).

The fourth pertains to the correct worship and service offered by the saints. As to this he says, and they shall be my people, that is, they will worship and obey Me as belonging to Me and not another: We are the people of his pasture, the sheep of his hand (Psalms 95:4).

Alternatively, these words could refer to a 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 (John 1:14)—and I will move among them bodily by living with them: Afterward she appeared upon earth and lived among men . 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? (Deuteronomy 4:7). And they shall be my people, that is, they will worship Me in faith.

Then, when he says, Therefore come out from them, he confirms this admonition with another authority. In this regard, he does two things:

1. He confirms the admonition with an authority.
2. He indicates the reward promised to those who heed the admonition (v. 18).

He says, therefore: 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 (Isaiah 52:11). Here he says three things: go out, be separated from them, and do not touch anything unclean. These are three ways we should behave toward unbelievers.

First, we should go out from them by abstaining from their sins: Ho! ho! Flee from the land of the north (Zechariah 2:6). The Donatists, however, say that we must depart bodily from an evil society, but this is not true. The Apostle’s words must be understood as a spiritual separation and are explained this way: go out spiritually by not following their way of life—As a lily among brambles ()—and do this to avoid the very occasions of sin they present.

Hence he says, be separate, that is, be far from consenting to them: For I have come to set a man against his father (Matthew 10:35); Depart, I pray you, from the tents of these wicked men (Numbers 16:26).

Thirdly, we are to rebuke them when they do wrong. Hence he says, touch nothing unclean, that is, do not consent to their evil: They not only do them but approve those who practice them (Romans 1:32); Take no part in the unfruitful works of darkness, but instead expose them (Ephesians 5:11). This is because whoever touches pitch will be defiled by it .

Two rewards are promised to those who heed this admonition: familiarity with God and adoption by God. The first is familiarity with God, because He says, I will welcome you. As if to say: Go out confidently, because I will welcome you as My own: For my father and my mother have forsaken me, but the LORD will take me up (Psalms 27:10); Blessed is he whom thou dost choose and bring near, to dwell in your courts! (Psalms 65:5); Behold my servant, whom I uphold, my chosen, in whom my soul delights (Isaiah 42:1).

The second reward is divine adoption, because He adopts us as sons when He says, I will be a father to you, and you shall be my sons and daughters. As the Apostle also says, For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship (Romans 8:15). He says, sons, referring to the perfect, and daughters, referring to the imperfect. This is taken from 2 Samuel 7:14, where it says of Solomon: I will be his father, and he shall be my son.