Commentary on 2 Corinthians (Super II Epistolam ad Corinthios Lectura)

Above, the Apostle commended the ministry of the apostolate; here he consequently carries out that very ministry committed to him for the benefit of his subjects. And concerning this he does two things. First, he exhorts them in general to all the things which are commonly necessary for a good life; second, he exhorts them concerning a certain special contribution to be made for the saints in Jerusalem, and this in chapter 8, where it says, "Now we make known to you, brothers," etc.

Concerning the first he does two things. First, he exhorts them to present goods; second, he commends them for goods done in the past, and this in chapter 7, where it says, "Having therefore these promises," etc.

Concerning the first he does three things. First, he exhorts them in general not to receive the grace of God in vain; second, he shows that the grace of God has been conferred on them, where it says, "For he says: in an accepted time," etc.; third, he teaches them in particular the manner of using the said grace, where it says, "giving no offense to anyone," etc.

He says therefore first: since the capacity to do good is present to us, and this is the grace of God, and we for our part discharge an embassy for Christ in this; therefore, "helping" — we, that is, by preachings, examples, and exhortations. Prov. 18:19: "A brother who is helped by a brother," etc. Or, "helping," namely, God. 1 Cor. 3:9: "We are God's helpers." But against this, Is. 40:13: "Who has helped the spirit of the Lord," etc. Therefore it is not well said, "helping God." Response: to help God can be understood either as supplying him strength for doing something, and in this way no one helps God, nor can help him; or as carrying out his command, and in this way holy men are said to help God, by carrying out his commands.

We, I say, thus helping, exhort you — Rom. 12:8: "he who exhorts," etc. This, namely, we exhort: that you not receive the grace of God in vain, as if he were to say: let not the reception of grace be useless and empty for you, which happens when someone does not perceive fruit from the reception of grace. This fruit is indeed twofold: namely, the remission of sins — Is. 27:9: "this is all the fruit," etc.; and that man, by living justly, may arrive at heavenly glory — Rom. 6:21: "you have your fruit." Whoever, therefore, having received grace, does not use it to avoid sins and to obtain eternal life, receives the grace of God in vain. Phil. 2:16: "I have not run in vain," etc.

And lest anyone should doubt about the reception of this grace from God, the Apostle consequently proves that they have already received this grace, or have it ready to receive, saying, "For he says: in a time," etc. And concerning this he does two things. First, he introduces the authority of the prophet; second, he adapts what was introduced to his purpose, where it says, "behold, now is the time," etc.

He says therefore first: I say that you are preparing yourselves to receive fruitfully the grace which has been conferred, or prepared, for you. "For he says" — the Lord, through Isaiah 49:8 — "in an accepted time," etc.

Concerning this it must be known that the Lord is said to grant us grace either by hearing us in our petitions, or by helping us in our works; and he hears us, that we may obtain what we ask — Jas. 1:5: "If anyone lacks wisdom, let him ask," etc. He helps, that we may accomplish what we do — Ps. 93:17: "unless the Lord had helped me," etc.

And this grace is twofold: namely, preventing and cooperating, or subsequent — a grace which is indeed necessary for us to obtain. And first, the preventing grace, which we ought to desire, that we may be accepted by God — Ps. 31:6: "For this shall every saint pray to you." And as to this he says "in an accepted time," that is, of acceptance and being made gracious; for that is done in an accepted time which is done freely. Rom. 4:6: "the blessedness of the man to whom God credits justice," etc. "I have heard you," that is, I have accepted you. Or, "in an accepted time," that is, in the time of grace. And in this way the preventing grace is called that by which we are freed from sins; but the subsequent grace is called that by which virtues are conferred on us from perseverance in good.

Second, the cooperating grace is necessary for us; and this he was asking for in Ps. 22:6: "and his mercy shall follow me," etc. And as to this he says, "in the day of salvation I have helped you." For the time before Christ was not day, but night. Rom. 13:12: "the night is passed," etc. But the time of Christ is called day, and not only day, but the day of salvation. For before, there was no salvation, because no one arrived at the goal of salvation, namely the vision of God; but now, when salvation has already been born into the world, men pursue salvation. Matt. 1:21: "You shall call his name Jesus, for he shall save the people," etc. 1 Pet. 4: "work out your salvation." And this happens by the help of cooperating grace, by which through our works we arrive at eternal life. Phil. 2:13: "it is God who works," etc.

Consequently, he adapts the authority he introduced to his purpose, saying "behold, now," etc., as if he were to say: these things which the Lord said about the time of grace through the prophet are being fulfilled now, because behold, now is the acceptable time, that is, of being made gracious, by which we are heard by God, because now has come the fullness of time, namely of the incarnation of Christ, Gal. 4:4. And this as to the first part of the authority, Ps. 68:14: "a time of good pleasure, O God." Behold, now is the day of salvation, in which, namely, helped by cooperating grace, we can work to attain eternal salvation. Jn. 9:4: "I must work," etc. Gal. 6:10: "while we have time," etc.

Consequently, when he says "giving no one," etc., he teaches the manner of using the grace conferred on them. And first in general, namely how it may not be received in vain; second in particular, where it says "in much patience," etc. He says therefore: grace must be used in such a way that we give no offense to anyone. For grace is given for two things: to avoid evils, and to work goods. And therefore he teaches two things — that we should avoid evils, and as to this he says "giving no one," etc.

This can be explained in two ways. In one way, so that it be referred to the apostles, as if he were to say: we, helping you, exhort you; we, I say, giving no offense to anyone, because if by a bad life we should offend some, our ministry would be reviled, and our preaching despised. Rom. 2:24: "The name of God is blasphemed because of you." Gregory: "He whose life is despised — it remains that his preaching be held in contempt." Whence a public and notorious sinner ought to beware lest he preach, otherwise he sins. Ps. 49:16: "But to the sinner God has said," etc.

In another way, so that it be referred to the subjects, as if he were to say, "we exhort you, not in vain," etc.; you, I say, giving no offense to anyone, etc.; that is, not doing anything by which others might be scandalized. 1 Cor. 10:32: "Be without offense," etc. Rom. 14:13: "let us not put a stumbling block," etc. And the reason for this is "that it may not be reviled," etc. That is, so that you conduct yourselves so irreproachably that our ministry, that is, our apostolate, may not be reviled. For when subjects behave badly, the reproach falls on the prelates. 1 Pet. 2:12: "your conduct among the Gentiles," etc. Or, so that the common ministry may not be reviled, which belongs both to you and to us, who are ministers of God. We, I say, are ministers of God for carrying out his will in us and in others. But you, for carrying out his will in yourselves only. Is. 61:6: "you shall be called the priests of the Lord," etc.

Consequently, when he says "but let us exhibit ourselves in all things," etc., he teaches them the manner of using the grace received as to working goods. He says therefore: let us give no offense to anyone, but let us show ourselves, both us and you, in deed and word, in all things that pertain to the virtues, such as ministers of God ought to be, namely, that we conform ourselves to God by doing his will. Ecclus. 10:2: "As the judge of the people is, so also are his ministers." 1 Cor. 4:1: "let a man so account of us, as of ministers," etc.

Consequently, when he says "in much patience," etc., he shows in particular how we ought to show ourselves as ministers of God in the use of the grace conferred. And this as to three things. First, as to exterior work; second, as to greater devotion, where it says "our mouth is open," etc.; third, as to the avoidance of unbelievers, where it says "do not bear the yoke," etc.

Concerning the first he does three things, according to the three things in which exterior work consists. For first, it consists in the suffering of evils; and as to this he says "in much patience," etc. Second, in the working of goods, and as to this he says "in chastity," etc. Third, in the mutual cooperation of goods against evils, and as to this he says "through the arms of justice," etc.

The virtue of patience, therefore, is necessary in enduring evils. Whence he says "in much patience," etc. Where he does three things. First, he leads them to patience. And this because in Ps. 91:15 it is read: "they shall be well-patient, that they may announce." And as to this he says "in much patience." Prov. 19:11: "the teaching of a man is known through patience." Lk. 21:19: "in your patience you shall possess your souls." He says "in much," that is, on account of the many tribulations that occur.

Second, he shows the matter of patience in general, and this in two ways: namely, in the coming of evils; whence he says "in tribulations" — Rom. 12:12: "patient in tribulation"; Acts 14:12: "through many tribulations," etc. And in the lack of necessary things; whence he says "in necessities," namely of those things which are necessary for life. Ps. 24:17: "out of necessities," etc.

Third, he shows the matter of patience in particular. And first in those things which pertain to tribulations, which are voluntary, and this as to the tribulations that pertain to the soul; and thus he says "in anguishes," namely of heart, that is, when it is so constricted by adversities that no way of escape lies open. Heb. 11:37: "in want, afflicted," etc. Likewise, as to the tribulations that are in the body, and thus he says "in stripes," namely inflicted by others, "and in imprisonments" — Acts 16:23: "when they had inflicted many stripes upon him," etc.; below, 11:23: "in prisons more abundantly, in stripes above measure," etc. "In seditions," namely of the whole people stirred up. Acts 19:40: "we are in danger of being accused of this day's sedition," etc.

Second, in those things which pertain to necessities. Now necessity is sometimes voluntary. And thus he says "in labors," working with his own hand among the Corinthians, because they were avaricious, lest he burden them with expenses; and among the Thessalonians, because they were idle, that he might give an example of exertion. Acts 11: "to those things which were needful for me," etc. "In watchings," on account of preachings. Below, 11:27: "in watchings." "In fastings," sometimes voluntary, sometimes involuntary on account of want. 1 Cor. 9:27: "I chastise my body," etc.

But against this is what is said in Matt. 11:30: "my yoke is sweet." Yet here it is said "in many tribulations," etc. Therefore not sweet, but most grievous. I respond: these things are harsh in themselves, but on account of love and the interior fervor of the spirit they are sweetened. Whence Augustine: "Love makes all things, however great and immense, easy and almost nothing."

Having set down the things that pertain to the endurance of evils, he consequently sets down those that pertain to the practice of good things. Now the goodness of a work consists in three things: in the perfection of the virtues, and this pertains to the heart; in the truth of speech, and this pertains to the mouth; in the power of the work, and this pertains to the deed. First, therefore, the Apostle shows how they conduct themselves in the things that pertain to the perfection of the virtues, which consist in the heart; secondly, in the things that pertain to the power of the mouth, at *in the word of truth*; thirdly, in the things that pertain to the perfection of the deed, at *in the power of God*. Concerning the first he sets down four virtues: and first the virtue of chastity, which holds the greatest place in the virtue of temperance, and as to this he says *in chastity*, namely of mind and body. Here it should be noted that immediately after many labors, watchings, and fastings, he adds concerning chastity, because whoever wishes to possess the virtue of chastity must needs devote himself to labors, persist in watchings, and be worn down by fasts. 1 Cor. 9:27: *I chastise my body and bring it into subjection*, etc. Heb. 12:14: *Follow peace*, etc. But if it be asked why he makes mention of no other virtues except temperance alone, it must be said that he does so, but implicitly; because what he says, *in much patience, in tribulations*, etc., pertains to the virtue of fortitude; and what he says, *by the arms of justice*, pertains to the virtue of justice. Secondly he sets down the virtue of knowledge. Hence he says *in knowledge*. And if indeed knowledge be referred to that knowledge by which someone knows how to conduct himself well in the midst of a depraved and perverse nation, then it is referred to the virtue of prudence. But if knowledge be referred to the certitude by which the faithful are certain of the things that pertain to the knowledge of God, then it pertains to the virtue of faith. And each is necessary for Christians, because without knowledge, taken in either the first or the second way, men easily fall into sins. Is. 5:13: *Therefore my people is led captive, because it had not knowledge*. Jer. 3:15: *I will give you shepherds according to my own heart*. Thirdly he sets down the virtue of hope. Hence he says *in longsuffering*, which pertains to the perfection of hope. Now nothing else is a longsuffering man than one who patiently awaits, out of hope, some arduous thing continually and long deferred, and this from the Holy Spirit. Gal. 5:22: *But the fruit of the Spirit is charity*, etc., *longsuffering*, etc. Col. 1:11: *in all patience and longsuffering*. Fourthly he sets down the virtue of charity. Now charity has two things, namely an exterior and an interior effect. But in the exterior effect it has sweetness toward one's neighbor. For it is not fitting that one be not sweet toward those whom he loves. And therefore he says *in sweetness*, that is, in a sweet manner of dealing with one's neighbors, so that we should be gentle. Prov. 12:11: *He that is sweet lives in moderation*, etc. Ecclus. 6:5: *A sweet word multiplies friends*, etc. But not in the sweetness of the world, but in that which is caused by the love of God, namely from the Holy Spirit, and therefore he says *in the Holy Spirit*, that is, which the Holy Spirit causes in us. Wis. 12:1: *O how good and sweet*, etc. In the interior effect, however, it has truth without pretense, so that one does not outwardly pretend the contrary of what he has within. And therefore he says *in charity unfeigned*. 1 John 3:18: *Let us not love in word nor in tongue, but*, etc. Col. 3:14: *above all things having charity*. And the reason for this is because, as is said in Wis. 1:5: *the holy spirit of discipline will flee from the feigned*. Consequently he shows how they conduct themselves in the things that pertain to the truth of the mouth, namely that they be truthful. And therefore he says *in the word of truth*, namely by speaking and preaching true things. But how they conduct themselves in the perfection of the deed, he adds, saying *in the power of God*, that is, let us not trust in our own works, but only in the power of God, and not in our own. 1 Cor. 4:20: *the kingdom of God is not in speech*, etc. Consequently, when he says *by the arms of justice*, etc., he shows how they conduct themselves in the working of good and evil things, amid good and evil, prosperous and adverse things, and this pertains to the virtue of justice. And first he shows this in general; secondly he expounds it in particular. He says therefore first, that we should present ourselves as ministers of God in much patience. And what is more, *by the arms of justice*. Here it must be known that justice orders and makes a man hold his own place, *on the right hand*, that is, in prosperity, so that he not be lifted up, and *on the left*, that is, in adversity, so that he not be cast down. Phil. 4:12: *everywhere and in all things*, etc., *I know how to abound*, etc. Consequently he expounds this through the parts of prosperous and adverse things, saying *by glory*, etc. Here it must be known that in temporal matters prosperity or adversity consists in three things: in the pride of life, in the concupiscence of the flesh, in the concupiscence of the eyes, according to that saying of 1 John 2:16: *all that is in the world is either the concupiscence of the flesh*, etc. And he pursues these in their order, because first he says how they conduct themselves in adverse and prosperous things which pertain to the pride of life, saying *by glory*, etc. Secondly how they conduct themselves in the things that pertain to the concupiscence of the flesh, at *as dying*, etc. Thirdly how they conduct themselves in the things that pertain to the concupiscence of the eyes, at *as needy*. Now there are two things that pertain to pride, namely the loftiness of estate and of works. And therefore he says *by glory*, that is, by a state of excellence, as if to say: let us present ourselves as ministers of God, namely through the glory of God, that is, in prosperity. Is. 23:9: *the Lord of hosts has purposed*, etc. And that the apostles appeared glorious is clear from Acts 14:10, where Paul and Barnabas were believed to be gods. And *dishonor*, which is on the left, as if to say: let us neither be lifted up in glory, nor, if we are contemptible, be cast down. 1 Cor. 1:28: *the base things of this world God has chosen*, etc. As to the fame of works he says *by evil report and good report*. Here it must be known that, as Gregory says, a man ought not of himself give cause for his own ill repute, but rather ought to procure a good report, according to that saying of Ecclus. 41:15: *Take care of a good name*, and this for the sake of others, because we ought to have good testimony among those who are without, 1 Tim. 3:7. But if it happen that someone incur ill repute unjustly, he ought not to be so faint of heart as to abandon justice on this account. But if he be in good repute among unbelievers, he ought nevertheless not to be proud, but ought to walk the middle way between the two. Consequently he expounds these two things he set down. And first what ill repute they had, and he shows that it was great, because *as seducers*, etc., as if to say: by some we are held as seducers, but by others we are held as truthful. Nor is it strange, since concerning Christ also some said that he was good, but others that he was not, but that he seduced the crowds, as is said in John 7:12. Secondly he shows how they were glorious and base, because *as unknown and known*, that is, approved by the good, and unknown, that is, despised by the wicked. 1 Cor. 4:13: *as the refuse*, etc. Consequently he pursues the things that pertain to the concupiscence of the flesh. And he sets down three things that the flesh desires. For first it desires long life, and as to this he says *as dying*, that is, although we are exposed to the dangers of death, below in ch. 11:23: *in deaths often*, etc., *yet behold we live*, by virtue and by faith. And therefore Hab. 2:4: *the just man lives by faith*. Ps. 117:17: *I shall not die, but live*, etc. Secondly it desires soundness and quiet. And as to this he says *as chastised and not killed*, as if to say: although we are chastised by the Lord with various scourges, yet he does not hand us over to death. Ps. 11: *The Lord chastising has chastised me*, etc. 2 Tim. 3:12: *all who wish to live piously*, etc. Thirdly it desires joy and gladness, and as to this he says *as sorrowful, yet always rejoicing*; because although in outward things, and those that belong to the flesh, we suffer sorrow and bitterness, yet inwardly we have continual joy, which grows in us from the consolations of the Holy Spirit, and the hope of eternal reward. James 1:2: *count it all joy*, etc. John 16:20: *your sorrow shall be turned into joy*, etc. Consequently he pursues the things that pertain to the concupiscence of the eyes. And concerning this he sets down two things, of which one is in comparison to others; and according to this, prosperity in riches is that a man abound, so that he can minister to others out of his riches. But the left-hand side in this is that a man be so poor that he must beg from others. And therefore he says that, in these temporal things, we are *as needy*, that is, receiving from others; but yet as to spiritual things we are *enriching many*. And he does not say *all*, because not all are prepared to be enriched. Prov. 13:7: *he is as it were poor, when he is in many riches*. The second is in comparison to oneself, and according to this, prosperity in riches is to possess much, but the left-hand side is that one have nothing at all. And as to this he says that in outward things they are *as having nothing*, namely in temporal things, because they have left all things for Christ's sake. Matt. 16: *if you wish to be perfect, go and sell all that you have*, etc. But inwardly and in spiritual things, *possessing all things*, namely through the interior greatness of heart. And this is so because they themselves lived not for themselves, but for Christ, and therefore they reckoned all things that are Christ's as their own. Hence, since to Christ all things are subject, they possessed all things, and all things tended to their glory. Jos. 1:3: *and every place that your foot shall tread upon, I will give to you*. Now note concerning what has been said, that the Apostle uses in the foregoing a wondrous manner of speaking. For he almost always sets one thing against another, and a temporal thing against a spiritual one; but yet in temporal things he always adds a certain qualification, namely: *as*, *like*, *as if*, *as though*; but in the opposite spiritual thing, he adds nothing. The reason for this is that temporal things, whether they be evil or good, or changeable and only apparent, nevertheless have a likeness either of good or of evil. And therefore he says: *as seducers*, and *as unknown*, because they were not so in the truth of the matter, but in men's opinion, and if they were transitory, they were good or evil. But spiritual goods that exist are real and true, and therefore he adds to them no qualification.

After the Apostle had taught the use of the grace conferred with respect to good outward works, here he consequently instructs them concerning the aforesaid use with respect to interior devotion, which consists in joy of heart, which causes largeness of heart. And concerning this he does three things. For first he shows himself to them as an example of largeness; second he shows that they do not have from him a contrary example, nor can they receive one, at "you are not straitened in us," etc.; third he exhorts them to largeness of heart, at "but having the same," etc.

Concerning the first he does two things. First he sets down the sign of largeness of heart; second he sets down the largeness of heart itself which the Apostle had, at "our heart is enlarged," etc.

Now the sign of largeness is a wide mouth, because the mouth is immediately joined to the heart. Hence what we express through the mouth are express signs of the conceptions of the heart. Matthew 12:34: "from the abundance of the heart the mouth speaks." And this is what he says: "our mouth is open to you." For the mouth is sometimes closed, namely when the things that are in the heart are not evident outwardly; but it is open and evident when the things that are in the heart are made manifest. Job 3:1: "after this he opened," etc. Matthew 5:2: "opening his mouth," etc. And lest this should seem to pertain to the vice of vanity, because he manifests himself, he adds the reason, saying "to you," that is, for your benefit we manifest to you the secrets of our heart. 1 Corinthians 10:33: "not seeking what is useful to me," etc.

Now the cause of this enlargement proceeds from the enlargement and largeness of the heart. And therefore he says "our heart is enlarged," etc. Proverbs 21:4: "the exaltation of the eyes is the enlargement of the heart." But the heart is sometimes narrow, namely when it is compressed and shut up within a little, as when someone cares only for earthly things, and despises heavenly things, not being able to grasp them with the understanding. But sometimes it is wide, namely when someone seeks and desires great things, and such was the Apostle, who, not reckoning the things that are seen, desired heavenly things. And therefore he says "our heart is enlarged," that is, expanded for seeking great things.

Consequently he shows that they do not have from the Apostle a contrary example, saying "you are not straitened," etc., as if to say: since we have shown you the largeness of our heart, you do not have from us an example, nor a cause from which you should be straitened. But if you do this, then indeed you are straitened, but not in us; rather from your own bowels, that is, from yourselves. Here it should be known that to be straitened is the same as to be enclosed in something, whence no other way of escape appears. But these had been so seduced by the false one that they did not believe they could attain salvation except in the legal observances. And therefore they were being made slaves, though they were free according to the faith of Christ. Hence the straitening of this servitude did not come to them from the Apostle, but from their own bowels, that is, from the hardness of their own hearts. Luke 23:28: "do not weep," etc.

Consequently he exhorts them to largeness of heart, saying "but having the same," etc., as if to say: if you were at some time straitened, deceived by the false one, do not remain altogether in the straitening; rather strive to have a wide heart, as we have, because you will have the same reward that we have. And therefore he says "having the same reward," namely as we also. Above, 1:7: "as you are partakers of the sufferings," etc. "As to sons," not to enemies, I say to you, or as to sons of God; as if to say: having the same reward as the sons of God, namely heirs of eternal life. Romans 8:17: "if sons, also heirs." "Having," I say, "the same reward, be enlarged, you also," that is, may you have a great and free heart with the freedom of the spirit, which is in the faith of Christ, and be not straitened together in the servitude of legal observance.

Consequently, when he says "do not bear the yoke," etc., he teaches them the use of the grace conferred with respect to the avoidance of unbelievers. And concerning this he does two things. First the Apostle's exhortation is set down; second the reason for the exhortation, at "for what participation," etc.; third he confirms this reason by authority, at "for you are the temple of God," etc.

He says therefore, "do not bear the yoke," etc. Here it should be known that a yoke is said of everything that binds several people to doing something. Hence, because sometimes some come together to do something good which is from God, and some to do something evil which is from the Devil, therefore it is called the yoke of God and the yoke of the Devil. The yoke of God indeed is charity itself, which binds man to serve God. Matthew 10: "take up my yoke," etc. But the yoke of the Devil is iniquity itself, which binds to evil and to doing evil. Isaiah 9:4: "the yoke of his burden." This therefore he says, "do not bear the yoke," that is, do not share in works of unbelief, "with unbelievers." And this for two reasons. First, because there were some among them who were reckoned wiser, not abstaining from things sacrificed to idols, and from this they scandalized the lesser ones. But there were others who shared with the Jews in the traditions of the elders. Hence the Apostle exhorts them, when he says "do not," etc., that they should not share with the Jews in the traditions of the law, nor with the Gentiles in the worship of idols. For both are unbelievers.

Now he assigns the reason for this, saying "for what participation," etc. This is taken from a twofold distinction. One distinction is with respect to cause, but the other is with respect to state. The distinction with respect to cause is twofold, namely with respect to the habitual cause, and with respect to the efficient cause.

Now the habitual cause is twofold: one with respect to the effect, and this is what he says, "for what participation of justice," etc.; as if to say: you ought not bear the yoke with unbelievers, because a different habit is in you, another in them. In you indeed is the habit of justice, but in them is the habit of iniquity. Now the greatest justice is to render to God what is his, and this is to worship him. Hence, since you worship God, there is in you the habit of justice; but the highest iniquity is to take from God what is his, and to give it to the Devil. Isaiah 1:13: "your assemblies are wicked." Jeremiah 23:28: "what has chaff to do with the wheat?"

The other habitual cause is with respect to the intellect, and this distinction is that the faithful are illumined by the light of faith, but unbelievers are in the darkness of errors. And with respect to this he says, "or what fellowship has light with darkness?" As if to say: it is not fitting that you should share with them, because there is no fitting fellowship, since you are light through the knowledge of faith. Ephesians 5:8: "you were once darkness, but now light in the Lord," etc. But they are darkness through ignorance. Proverbs 4:19: "the way of the wicked is dark," etc. Hence the Lord from the beginning divided light from darkness, as is said in Genesis 1:18.

But with respect to the efficient cause he says, "but what agreement has Christ with Belial?" As if to say: you are servants of Christ, and his members, 1 Corinthians 12:27: "you are the body of Christ," but they are members of the Devil. And the Devil is called Belial, "without yoke," because he was unwilling to be subjected to the yoke of God. Jeremiah 2:20: "of old you have broken," etc. Now that there cannot be an agreement of Christ with Belial is evident from the words of Christ, John 14:30: "the prince of this world comes," etc., and also from the words of the Devil, Matthew 8:29: "what have we to do with you, Jesus," etc.

The other distinction is with respect to the state of faith, and this with respect to two things, namely with respect to the state of faith, and according to this he says, "or what part has a believer," etc.; as if to say: the part of each is not the same, because the part of the believer is God himself, whom he has as reward, and as the end of his beatitude. Psalm 15:5: "the Lord is the portion of my inheritance," etc. But the portion of the unbeliever is earthly goods. Wisdom 2:9: "this is our lot," etc. Matthew 24:51: "he will divide him, and his part," etc. Likewise with respect to the state of grace, and according to this he says "but what agreement," etc., as if to say: there is no agreement between the temple of God and idols. Hence you are the temple of God through grace, 1 Corinthians 3:16: "the temple of God," etc., and 6:19: "do you not know that your members are a temple," etc.; you ought not therefore to share with unbelievers who are temples of idols. But it should be noted that the Lord forbids through Ezekiel that idols be worshipped in the temple of God, Ezekiel 26. Much more, therefore, are men forbidden, whose souls are the temple of God, from violating it through participation in idols. 1 Corinthians 3:17: "if anyone violates the temple of God," etc.

Consequently, when he says "for you are," etc., he confirms the reason proposed by authority. And concerning this he does two things. For first he confirms what he introduced by the reason of the admonition; second he confirms the admonition itself, at "wherefore go out," etc.

Concerning the first he does two things. First he resumes what he intends to prove; second he introduces authority for the proposal, at "as the Lord says," etc. He says therefore: rightly do I say that there is no agreement of the temple of God with idols, that is, you ought not to share with them, because you are the temple of the living God, and not of a dead one, as idolaters are. To prove this he adduces authority, proving this very point through the use of the temple. For the use of the temple is that God dwell in it, for the temple is a place consecrated to God for him to dwell in. Psalm 10:5: "the Lord is in his holy temple," etc.

This authority indeed is taken from Leviticus 26:12, which is as follows: "I will set my tabernacle in the midst of you," etc. In this authority he touches on four things, as pertains to this use.

The first pertains to the grace of workings, which is: for God to be in someone through grace. And this is what he says, "I will dwell in them," namely in the saints, cultivating them through grace. But although God is said to be in all things through presence, power, and essence, nevertheless he is not said to dwell in them, but only in the saints through grace. The reason for this is that God is in all things through his action, insofar as he joins himself to them, as giving being and conserving in being. But in the saints he is through the operation of the saints themselves, by which they attain to God, and in a certain way comprehend him, which is to love and to know: for one who loves and knows is said to have in himself the things known and loved.

The second pertains to cooperating grace, by which namely the saints advance by the help of God, and with respect to this he says "I will walk among them," that is, I will advance them from virtue to virtue. For this advancement cannot be without the grace of God. 1 Corinthians 15:10: "by the grace of God I am what I am": for, just as operating grace makes us to be something in the being of justice, so also cooperating grace makes us to advance in that same being.

The third pertains to the benefit of God, and this either of protection through providence, and this he touches, saying "I will be their God," that is, by my providence I will protect them. Psalm 143:15: "blessed is the people whose Lord," etc. Or the benefit of reward, so that it is thus said "I will be their God," that is, I will give them myself as a reward. Genesis 15:1: "I will be your reward," etc. And Hebrews 11:16: "God is not ashamed to be called their God."

The fourth pertains to the due worship and service of the saints, and with respect to this he says "and they themselves shall be to me for a people," that is, they will worship me and obey me, as mine and not another's. Psalm 94:7, 99:3: "but we are his people, and the sheep," etc.

Or they can be referred to bodily presence, and then it is explained thus: because I will dwell in them through the assumption of flesh, John 1:14: "the Word was made flesh," etc.; and I will walk among them, conversing bodily with them, Baruch 3:38: "after this he was seen on earth," etc.; and I will be their God through glory, Deuteronomy 4:7: "there is no other nation so great," etc.; and they themselves shall be to me a people, that is, through faith they will worship me.

Consequently, when he says "wherefore go out," etc., he confirms the admonition itself through another authority. And concerning this he does two things. First he confirms the admonition through authority; second he shows the reward promised to those who keep the admonition, at "I will receive you," etc.

He says therefore "wherefore," that is, because you are the temple of God, "go out from the midst of them." And it is taken from Isaiah 52:11: "depart, depart from there, and touch not the unclean thing." Where he says three things: "go out," "be separated," and "touch not the unclean," because in three ways we ought to conduct ourselves toward unbelievers.

First, that we go out from them, leaving behind sins. Zechariah 2:6: "ho, ho, flee from the land of the north," etc. But the Donatists say that we ought bodily to desert bad society, which is not true. Hence what the Apostle says is to be understood of spiritual separation. And therefore he thus explains: "go out," spiritually, not following their life. Song of Songs 2:2: "as the lily among thorns," etc. And this for the reason that we should avoid the very occasions of sins given by them. And therefore he says "be separated," that is, be far from consent to them. Matthew 10:35: "for I have come to separate," etc. Numbers 16:26: "depart from the tents of wicked men," etc. Third, that we reprove them when they do evil. And therefore he says "touch not the unclean thing," namely by consenting with them in evils. Romans 1:32: "not only they who do them, but also they who consent," etc. Ephesians 5:11: "do not share in the unfruitful works." And this, because "he who touches pitch," etc., Ecclesiasticus 13:1.

Now the reward promised to those who keep the admonition is twofold, namely divine familiarity and divine adoption. Divine familiarity, because "I will receive you," as if to say: go out securely, because I will receive you among mine. Psalm 26:10: "for my father and my mother," etc. Psalm 64:5: "blessed is he whom you have chosen," etc. Isaiah 42:1: "behold my servant," etc. But divine adoption, because he adopts us as sons, since he says "and I will be to you a father, and you shall be to me sons," Romans 8:15: "you have not received," etc. And he says "sons" with respect to the perfect, and "daughters" with respect to the imperfect, and this is taken from 2 Kings 7:14, where it is said of Solomon: "I will be to him a father," etc.