Thomas Aquinas Commentary 2 Corinthians 6:6-10

"in pureness, in knowledge, in long suffering, in kindness, in the Holy Spirit, in love unfeigned, in the word of truth, in the power of God; by the armor of righteousness on the right hand and on the left, by glory and dishonor, by evil report and good report; as deceivers, and [yet] true; as unknown, and [yet] well known; as dying, and behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and [yet] possessing all things." — 2 Corinthians 6:6-10 (ASV)

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.