And we helping do exhort you, that you receive not the grace of God in vain.

“That man, indeed, is in danger who does not throughout his whole life place before himself the will of God as his goal, so that in health he shows forth the labor of love by his zeal for the works of the Lord and in sickness displays endurance and cheerful patience. The first and greatest peril is that by not doing the will of God, he separates himself from the Lord and cuts himself off from fellowship with his own brothers; secondly, that he ventures, although undeserving, to claim a share in the blessings prepared for those who are worthy. Here also we must remember the words of the apostle: "And we helping do exhort you that you receive not the grace of God in vain." And they who are called to be brothers of the Lord should not receive in a wanton spirit so great a divine grace nor fall from so high a dignity through negligence in doing the will of God but rather obey the same apostle, saying: "I, a prisoner in the Lord, beseech you that you walk worthy of the vocation in which you are called."4.”

“For since he said, God beseeches, and we are ambassadors and suppliants unto you, that ye be "reconciled unto God:" lest they should become supine, he hereby again alarms and arouses them, saying: "We intreat that ye receive not the grace of God in vain." 'For let us not,' he says, 'therefore be at ease, because He beseeches and hath sent some to be ambassadors; nay, but for this very reason let us make haste to please God and to collect spiritual merchandise;' as also he said above, "The love of God constraineth us," (ch. v. 14) that is presseth, driveth, urgeth us, 'that ye may not after so much affectionate care, by being supine and exhibiting no nobleness, miss of such great blessings. Do not therefore because He hath sent some to exhort you, deem that this will always be so. It will be so until His second coming; until then He beseeches, so long as we are here; but after that is judgment and punishment.' Therefore, he says, "we are constrained." For lest they should think that this of itself is "reconciliation," believing on Him that calleth; he adds these words, requiting that earnestness which respects the life. For, for one who hath been freed from sins and made a friend to wallow in the former things, is to return again unto enmity, and to "receive the grace in vain," in respect of the life. For from "the grace" we reap no benefit towards salvation, if we live impurely; nay, we are even harmed, having this greater aggravation even of our sins, in that after such knowledge and such a gift we have gone back to our former vices. This however he does not mention as yet: that he may not make his work harsh, but says only that we reap no benefit.”

“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."”

“We then> as workers together with Him, We, as workers together with God, beseech you to accept this proffered reconciliation, spoken of in vers. 18, 19, and 20, of the preceding chapter. Beseech you also that ye receive not the grace of God in vain. He receives grace into a vacuum, says Anselm, who does not work with it, who does not give it his heart, and who, through sloth, makes that grace ineffectual, by not doing all that he can to express it in good works. In other words, do not suppose that faith alone is reconciliation, for a good life and good works are also indispensable. So Theophylact, following Chrysostom. Observe that the Apostle applies the word grace to the general benefit of reconciliation of the world through Christ’s redemption ; for it was of this that he had just been treating. Nevertheless, under that he comprehends that particular grace which Christ has merited for each one, and which God gives to each one, to enable each one to become a partaker of the general redemption wrought by Christ”

“In these verses we have an account of the apostle's general errand and exhortation to all to whom he preached in every place where he came, with the several arguments and methods he used. Observe, I. The errand or exhortation itself, namely, to comply with the gospel offers of reconciliation - that, being favoured with the gospel, they would not receive this grace of God in vain, Co2 6:1. The gospel is a word of grace sounding in our ears; but it will be in vain for us to hear it, unless we believe it, and comply with the end and design of it. And as it is the duty of the ministers of the gospel to exhort and persuade their hearers to accept of grace and mercy which are offered to them, so they are honoured with this high title of co-workers with God. Note, 1. They must work; and must work for God and his glory, for souls and their good: and they are workers with God, yet under him, as instruments only; however, if they be faithful, they may hope to find God working with them, and their labour will be effectual. 2. Observe the language and way of the spirit of the gospel: it is not with roughness and severity, but with all mildness and gentleness, to beseech and entreat, to use exhortations and arguments, in order to prevail with sinners and overcome their natural unwillingness to be reconciled to God and to be happy for ever. II. The arguments and method which the apostle used. And here he tells them, 1. The present time is the only proper season to accept of the grace that is offered, and improve that grace which is afforded: NOW is the accepted time, NOW is the day of salvation, Co2 6:2. The gospel day is a day of salvation, the means of grace the means of salvation, the offers of the gospel the offers of salvation, and the present time the only proper time to accept of these offers: Today, while it is called today. The morrow is none of ours: we know not what will be on the morrow, nor where we shall be; and we should remember that present seasons of grace are short and uncertain, and cannot be recalled when they are past. It is therefore our duty and interest to improve them while we have them, and no less than our salvation depends upon our so doing. 2. What caution they used not to give offence that might hinder the success of their preaching: Giving no offence in any thing, Co2 6:3. The apostle had great difficulty to behave prudently and inoffensively towards the Jews and Gentiles, for many of both sorts watched for his halting, and sought occasion to blame him and his ministry, or his conversation; therefore he was very cautious not to give offence to those who were so apt to take offence, that he might not offend the Jews by unnecessary zeal against the law, nor the Gentiles by unnecessary compliances with such as were zealous for the law. He was careful, in all his words and actions, not to give offence, or occasion of guilt or grief. Note, When others are too apt to take offence, we should be cautious lest we give offence; and ministers especially should be careful lest they do any thing that may bring blame on their ministry or render that unsuccessful. 3. Their constant aim and endeavor in all things to approve themselves faithful, as became the ministers of God, Co2 6:4. We see how much stress the apostle upon all occasions lays on fidelity in our work, because much of our success depends upon that. His eye was single, and his heart upright, in all his ministrations; and his great desire was to be the servant of God, and to approve himself so. Note, Ministers of the gospel should look upon themselves as God's servants or ministers, and act in every thing suitably to that character. So did the apostle, (1.) By much patience in afflictions. He was a great sufferer, and met with many afflictions, was often in necessities, and wanted the conveniences, if not the necessaries, of life; in distresses, being straitened on every side, hardly knowing what to do; in stripes often (Co2 11:24); in imprisonments; in tumults raised by the Jews and Gentiles against him; in labours, not only in preaching the gospel, but in travelling from place to place for that end, and working with his hands to supply his necessities; in watchings and in fastings, either voluntary or upon a religious account, or involuntary for the sake of religion: but he exercised much patience in all, Co2 6:4, Co2 6:5. Note, [1.] It is the lot of faithful ministers often to be reduced to great difficulties, and to stand in need of much patience. [2.] Those who would approve themselves to God must approve themselves faithful in trouble as well as in peace, not only in doing the work of God diligently, but also in bearing the will of God patiently. (2.) By acting from good principles. The apostle went by a good principle in all he did, and tells them what his principles were (Co2 6:6, Co2 6:7); namely, pureness; and there is no piety without purity. A care to keep ourselves unspotted from the world is necessary in order to our acceptance with God. Knowledge was another principle; and zeal without this is but madness. He also acted with long-suffering and kindness, being not easily provoked, but bearing with the hardness of men's hearts, and hard treatment from their hands, to whom he kindly endeavoured to do good. He acted under the influence of the Holy Ghost, from the noble principle of unfeigned love, according to the rule of the word of truth, under the supports and assistances of the power of God, having on the armour of righteousness (a consciousness of universal righteousness and holiness), which is the best defence against the temptations of prosperity on the right hand, and of adversity on the left. (3.) By a due temper and behaviour under all the variety of conditions in this world, Co2 6:8-10. We must expect to meet with many alterations of our circumstances and conditions in this world; and it will be a great evidence of our integrity if we preserve a right temper of mind, and duly behave ourselves, under them all. The apostles met with honour and dishonour, good report and evil report: good men in this world must expect to meet with some dishonour and reproaches, to balance their honour and esteem; and we stand in need of the grace of God to arm us against the temptations of honour on the one hand, so as to bear good report without pride, and of dishonour on the other hand, so as to bear reproaches without impatience or recrimination. It should seem that persons differently represented the apostles in their reports; that some represented them as the best, and others as the worst, of men: by some they were counted deceivers, and run down as such; by others as true, preaching the gospel of truth, and men who were true to the trust reposed in them. They were slighted by the men of the world as unknown, men of no figure or account, not worth taking notice of; yet in all the churches of Christ they were well known, and of great account: they were looked upon as dying, being killed all the day long, and their interest was thought to be a dying interest; "and yet behold," says the apostle, "we live, and live comfortably, and bear up cheerfully under all our hardships, and go on conquering and to conquer." They were chastened, and often fell under the lash of the law, yet not killed: and though it was thought that they were sorrowful, a company of mopish and melancholy men, always sighing and mourning, yet they were always rejoicing in God, and had the greatest reason to rejoice always. They were despised as poor, upon the account of their poverty in this world; and yet they made many rich, by preaching the unsearchable riches of Christ. They were thought to have nothing, and silver and gold they had none, houses and lands they had none; yet they possessed all things: they had nothing in this world, but they had a treasure in heaven. Their effects lay in another country, in another world. They had nothing in themselves, but possessed all things in Christ. Such a paradox is a Christian's life, and through such a variety of conditions and reports lies our way to heaven; and we should be careful in all these things to approve ourselves to God.”

“We then, as workers together with him - Συνεργουντες δε και παρακαλουμεν. The two last words, with him, are not in the text, and some supply the place thus: we then, as workers together With You, and the Armenian version seems to have read it so; but no MS. has this reading, and no other version. For my own part I see nothing wanting in the text if we only suppose the term apostles; we, (i.e. apostles), being fellow workers, also entreat you not to receive the grace of God in vain. By the grace of God, την χαριν του Θεου, this grace or benefit of God, the apostle certainly means the grand sacrificial offering of Christ for the sin of the world, which he had just before mentioned in speaking of the ministry of reconciliation. We learn, therefore, that it was possible to receive the grace of God and not ultimately benefit by it; or, in other words, to begin in the Spirit and end in the flesh. Should any one say that it is the ministry of reconciliation, that is, the benefit of apostolic preaching, that they might receive in vain; I answer, that the apostolic preaching, and the whole ministry of reconciliation, could be no benefit to any man farther than it might have been a means of conveying to him the salvation of God. And it is most evident that the apostle has in view that grace or benefit that reconciles us to God, and makes us Divinely righteous. And this, and all other benefits of the death of Christ, may be received in vain.”