Giving no offence to any man, that our ministry be not blamed:

“For those who strive after perfection, according to the same apostle, must "give no offence in anything, but in everything approve themselves not to men, but to God." And, as a consequence, also they ought to yield to men; for it is reasonable, on account of abusive calumnies: Here is the specification: "in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings, in pureness, in knowledge, in long-suffering, in kindness, in the Holy Ghost, in love unfeigned, in the word of truth, in the power of God," that we may be the temples of God, purified "from all filthiness of the flesh and of the spirit." "And I," He says, "will receive you; and I will be to you for a Father, and ye shall be to Me for sons and daughters, saith the Lord Almighty." "Let us then," he says, "perfect holiness in the fear of God."”

“And if again we chance to come into a place where there is no consecrated brother, but all are married, all those who are there will receive the brother who comes to them, and minister to him, and care for his wants in everything, assiduously, with good-will. And the brother shall be ministered to by them in the way that is suitable. And the brother will say to the married persons who are in that place: We holy men do not eat or drink with women, nor are we waited on by women or by maidens, nor do women wash our feet for us, nor do women anoint us, nor do women prepare our bed for us, nor do we sleep where women sleep, so that we may be without reproach in everything, lest any one should be offended or stumble at us. And, while we observe all these things, "we are without offense to every man." [2 Corinthians 6:3] As persons, therefore, "who know the fear of the Lord, we persuade men, and to God we are made manifest." [2 Corinthians 5:11]”

“"Giving no occasion of stumbling, that our ministration be not blamed." Persuading them not from considering "the time" only, but also those that had successfully labored with them. And behold with what absence of pride. For he said not, 'Look at us how we are such and such,' but, for the present, it is only to do away accusation that he relates his own conduct. And he mentions two chief points of a blameless life, "none" in "any" thing. And he said not 'accusation,' but, what was far less, "occasion of stumbling;" that is, giving ground against us to none for censure, for condemnation, "that our ministration be not blamed;" that is, that none may take hold of it. And again, he said not, 'that it be not accused,' but that it may not have the least fault, nor any one have it in his power to animadvert upon it in any particular.”

“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."”

“Giving no offence in anything,.... These words are in connection with Co2 6:1 and to be considered either as a continuation of the exhortation to others, that they would take care to give no offence to any; or rather as an account the apostle gives of himself, and other ministers, by way of example; and is as if he had said, I Paul, Timotheus, Silvanus, and other ministers of the word, take all possible care to lay no stumblingblock in the way of the hearers of the Gospel; to give no offence to them that are without, or to them that are within, to Jew or Gentile, or to the church of God, neither by word nor writing, by doctrine or conversation, or in any way whatever: that the ministry be not blamed; the ministry of the word of reconciliation, which they had received of the Lord Jesus. The apostle knew there were persons enow who were waiting all opportunities, and taking all advantages to vilify and reproach the ministry of the Gospel, and so hinder its progress and spread; and that if that was once brought into contempt by the disagreeable conduct of the preachers of it, there would be but little hope of success from it. Some copies read, "our ministry"; and so the Vulgate Latin and Syriac versions; the Ethiopic version reads, "your ministry". and to be considered either as a continuation of the exhortation to others, that they would take care to give no offence to any; or rather as an account the apostle gives of himself, and other ministers, by way of example; and is as if he had said, I Paul, Timotheus, Silvanus, and other ministers of the word, take all possible care to lay no stumblingblock in the way of the hearers of the Gospel; to give no offence to them that are without, or to them that are within, to Jew or Gentile, or to the church of God, neither by word nor writing, by doctrine or conversation, or in any way whatever: that the ministry be not blamed; the ministry of the word of reconciliation, which they had received of the Lord Jesus. The apostle knew there were persons enow who were waiting all opportunities, and taking all advantages to vilify and reproach the ministry of the Gospel, and so hinder its progress and spread; and that if that was once brought into contempt by the disagreeable conduct of the preachers of it, there would be but little hope of success from it. Some copies read, "our ministry"; and so the Vulgate Latin and Syriac versions; the Ethiopic version reads, "your ministry". 2 Corinthians 6:4 co2 6:4 co2 6:4 co2 6:4But in all things approving ourselves,.... It is not sufficient for a minister of the Gospel to avoid everything that might bring any blot or scandal on his ministry; but he should in all things, and by all ways and means, proper, lawful, and laudable, approve, prove, and show himself to be a true and faithful dispenser of the word. All in such an office ought to make it appear, that they are such by behaving and conducting as the ministers of God; as becomes such, whom he has chosen, called, and fitted for that service; and particularly in, or by much patience; by a large, constant, and continued exercise of that grace; and by bearing patiently many things for the sake of Christ, and his Gospel, without murmuring at the hand of God, or being angry with men, and without fainting and sinking in their own spirits: in afflictions; that is, in patiently bearing, them. This word may be considered as a general word, including all sorts of afflictions whatever, of which the following are particular species: in necessities; want of food, drink, and raiment, being hungry, thirsty, and naked, as the apostles sometimes were: in distresses; both of bad mind; being in such straits and difficulties they know not where to look, what course to steer, or which way to turn themselves.”

“Giving no offense - The word προσκοπη, read προσκομμα, Rom 14:13, signifies a stumbling block in general, or any thing over which a man stumbles or falls; and here means any transgression or scandal that might take place among the ministers, or the Christians themselves, whereby either Jews or Gentiles might take occasion of offense, and vilify the Gospel of Christ.”

“In this, and in the following verses, St. Paul shews his anxious solicitude not to give any, the least occasion of scandal, lest some reproach might fall upon the ministry of the gospel: for nothing is more likely to cast a blemish on the sanctity of religion, than the want of conduct in any of its ministers. If what they say be true, why do their own lives correspond so little with what they say. This will be the cry of all libertines. (Calmet)”

“Resuming the connection with Co2 6:1, interrupted by the parenthetical Co2 6:2. "Giving no offense" (compare Co1 10:33), "approving ourselves," and all the other participles down to Co2 6:10, are nominatives to "we also entreat you" (Co2 6:1), to show the pains he took to enforce his exhortation by example, as well as precept [ALFORD]. "Offense" would be given, if we were without "patience" and the other qualifications which he therefore subjoins (compare Rom 14:13).”