Father MacEvilly's Commentary on 2 Coribnthians Chapter 10

ANALYSIS OF 2 CORINTHIANS CHAPTER 10
Scripture links are to the Douay Rheims translation

In this and the two following chapters, the Apostle puts forward his defence of himself against the charges preferred by the false teachers and their deluded followers. The Apostolic freedom, with which he corrected the abuses referred to in his first Epistle, gave offence to many. This was artfully seized hold of by the false teachers, and made a subject of accusation against the Apostle. He was accordingly charged with a despotic and tyrannical exercise of authority, so much at variance with the example of meekness and clemency set us by Christ; and so little in character with his own personal appearance, and the tone of his speech when amongst them, which were represented as mean and contemptible. This difference between his language when present, and the lofty style of his Epistles when absent, they ascribed to human, worldly policy. The Apostle commences the vindication of his Apostolic authority with an earnest entreaty to the Corinthians, through the meekness and clemency of Christ, not to force him to exercise his authority amongst them (2 Cor 10:1-2). He shows how unfounded is the calumny of his enemies, in charging him with following the wiles of human policy, by describing the nature of the struggle in which he is engaged, and the weapons he is to employ in the spiritual warfare against error. He shows that, when necessary, he is prepared for the vigorous exercise of authority (2 Cor 10:3–6). He submits to the Corinthians themselves the decision of his cause as between him and the false teachers, and shows how much he is superior to them, looking even to the external evidence of facts. He abstains from referring to certain actions well known to them, lest by so doing he might give colour to the charge preferred against him of attempting to terrify them by the display of authority (2 Cor 10:7–11). He repels the charge of being menacing in his Epistles and mean in his discourses when present, by asserting that whether absent or present, he is always consistent (2 Cor 10:11). In a strain of bitter irony, to which he has recourse in self-defence, he taxes the vanity and unmeaning boasting of the false teachers, with whom he would not presume to compare himself (2 Cor 10:12). He shall not, like them, indulge in extravagant and false boasting, but he shall merely boast of the labours he had actually undergone—labours which, unlike the attempts of the false teachers, had been arranged by Divine Providence (2 Cor 10:14-15). Nor shall he, like them, boast of the labours of others, but shall content himself with the glory arising from the faith of the Corinthians, and such other nations as he may have preached the gospel to (2 Cor 10:16). He shows the object of all lawful boasting, and the proper end of all glory.—viz., God (2 Cor 10:17-18).

COMMENTARY ON 2 CORINTHIANS CHAPTER 10
Text in purple indicates Fr. MacEvilly's paraphrasing of the scripture he is commenting on

Cor 10:1. Now I Paul myself, who am your Apostle, be seech you by the meekness and gentleness of Christ, which I am accused of not imitating, and, not alone this, but with observing in your presence a different line of conduct from that which I follow in your absence. When amongst you, I am said to demean myself in an humble, submissive manner, and when absent, to display a domineering, haughty exercise of authority.

“Mildness of Christ.” From the menacing tone of his Epistles, the Apostle was charged with a want of that spirit of meekness of which Christ has given us the example, and which he proposed to us for imitation:—“Learn or me, because I am meek and humble of heart.”

“Modesty,” regards the merciful clemency manifested by Christ towards sinners, and which the Apostle was charged with discarding in his severe treatment of the incestuous man (1 Cor 5). It is remarked, that the Apostle, in the preceding chapters, speaks of himself in the plural number: because in them he was defending his colleagues, and the gospel ministry in general: while here, he employs the singular; because he is engaged in a defence of himself personally, against the Jewish teachers, who wished to unite the law of Moses with the gospel (11:22).

2 Cor 10:2. I entreat you, not to oblige me, when I shall have come amongst you, to have recourse to the stern exercise of authority, which I am supposed to employ against some of you, who, seduced by the false teachers, regard us as men who live according to human and carnal affections.

“As if we walked.” &c. The false teachers asserted that the difference of tone observable in his Epistles and conversation, was owing to worldly policy—as if, when present, he sought popularity, and when absent, he wished to inspire them with terror and awe of himself.

2 Cor 10:3. (In this, however, they are mistaken), for, although, like other men, we live in this body of flesh; still, in our spiritual warfare with sin and unbelief, we do not follow the rules of human feelings or wisdom.

This calumny he refutes as being opposed to the glory of his ministry—showing also that the charge of adopting carnal or human means made against him was false.—For, though like other men, he lives in a mortal body; still, in his war with sin, he does not follow, etc., (vide Paraphrase).

2 Cor 10:4. For the arms which we employ in this spiritual warfare are not carnal, but spiritual; and these derive their efficacy from the power of God, for the destruction of the fortifications of our enemies, and for destroying the reasonings of those who oppose the faith.

The arms of apostolic warfare are not “carnal;” such as wealth, eloquence, glory, strength, craftiness, &c., which political men employ for their own purposes—“but mighty to God;” such are, the word of God, patience, meekness, prayer. These are, of themselves, powerless; but, they are rendered “mighty” by the power of God, by the gifts of the Holy Ghost, and by miracles. “Unto the pulling down of fortifications,” by means of which the enemies of God and of the faith endeavour to protect their errors. He explains what these “fortifications” are. They are nothing else than “the counsels,” or, the acute reasonings of unbelieving philosophy.

2 Cor 10:5. And of every altitude both in human knowledge and language, that opposes itself to the knowledge of God, contained in his gospel, and by which we lead captive every intellect, no matter how exalted or cultivated, to render obedience to Christ, by voluntarily submitting to faith.

He continues his metaphorical allusions to fortifications; some of which are unassailable from their artful construction. To these he has already alluded. Others are unassailable from their altitude. To these he alludes here—“and every height, &c.” “Height” has reference to all false teaching opposed to faith, whether coming from Pagan philosophers, Jewish doctors, or heretics. “That exalteth itself against the knowledge of God,” i.e., every thing sublime and profound in secular learning and human science, whereby attempts are made to subvert the true knowledge of God, contained in his gospel. “And bringing into captivity every understanding.” The Greek is, και αιχηαλωτιζοντες παν νοημα, and leading captive every thought (or intellectual reasoning), unto the obedience of Christ, by believing in his gospel. Hence, the will has a share in the assent of faith; from it, faith derives its merit. This obedience is exercised by assenting to truths in themselves not evident; for, faith is “the evidence of things that appear not.”—(Heb. 11).

2 Cor 10:6. And we have the same arms in readiness to punish every disobedience; and this power we shall exercise against such as may contumaciously persevere in their disobedience, after the number of those among you brought back to obedience shall have been filled up.

“When your obedience,” &c. To such among them as were seduced into disobedience by the false teachers, or were persevering in sin, notwithstanding his admonitions, he gives time to be reformed; but if they persevere in their evil course, he shall punish them, as they are not to be accounted among those from whom obedience was to be expected.

2 Cor 10:7. In the meantime, see how things are, if we look to the very evidence of facts. (In this point of view am I inferior to the false teachers?) If any of them boasts in being the minister of Christ, let him again and again reflect within himself, that if he be a minister of Christ, so are we also (and hence, in this respect, not inferior to him).

“See things,” &c. A different reading is given in the Greek, which runs thus:—τα κατα προσωπον βλεπειτε; do you look on things according to outward appearances? According to which, the Apostle conveys a reproach to them for judging of things merely by their exterior. According to our reading, the Apostle invites them to judge of his cause as compared with that of the false teachers, even according to external appearances and the evidence of facts. “So are we also.” The Apostle, too, is a minister of Christ, as appears from his life and actions.

2 Cor 10:8. I say not inferior to him—for, although I were even to boast still more of the power which the Lord gave us to advance your salvation, and not to injure it, I might not be ashamed of it (as being a fact, and a fact, too, which I proclaim for God’s glory and your salvation).

“Unto edification, not for destruction.” The false teachers, by the dissemination of erroneous teachings, regarding the necessity of uniting the legal ceremonies with the gospel, and by their pernicious example, were destroying the spiritual edifice of sanctity among the Corinthians. The Apostle preached up the abrogation of the Jewish ceremonies, which they endeavoured to retain in full force. “Which the Lord hath given.” The ecclesiastical power is given by God; hence, it should be submitted to with respect and reverence. But it is to be exercised “unto edification”; hence, the ecclesiastical superior should never, in the exercise of power, injure the spiritual interests of his people.

2 Cor 10:9. But I shall refrain from so doing, lest I might appear to be only making a display of authority, and endeavouring to inspire you with fear by my Epistles.

The greater number of the Greek copies connect this verse with the foregoing (as in Paraphrase); or, it may be connected thus:—I have made mention of the power which God gave me for your edification, and not for your destruction; and that, lest I might appear to be terrifying you, &c. Others connect it with verse 11, and include verse 10, in a parenthesis, thus:—“But lest I might be thought to be terrifying you by my Epistles, as I have been charged with doing” (verse 9). (“For his Epistles, indeed,” &c., verse 10). Let the persons who thus charge me, know, &c. (verse 11).

2 Cor 10:10. (“For indeed It is Epistles,” say these my maligners, “thunder forth menances and are full of authority, but his personal appearance is mean, and His language contemptible.”)
“His Epistles are weighty,” i.e., menacing; “and strong,” i.e., full of authority, or Powerful in style and replete with argument, as opposed to his personal appearance and conversation. “But his bodily presence (or appearance) is weak,” &c. We are told by Nicephorus, that the Apostle was very small in stature.—(Lib. 2, chap. 37). Hence. St. Chrysostom (Homil. de Principe Apost.), terms him “tricubitalis.” His conversation was also divested of the strength and authority which he displays in his Epistles.

2 Cor 10:11. Whosoever he be, that speak thus, let him know and rest firmly persuaded, that such as we appear to be, when absent, in the language transmitted through our Epistles, the same we shall be in reality and in point of fact, when present.
He says, in defence of his own character, that whether absent or present, he will always be the same, always consistent.

2 Cor 10:12. For, we cannot presume to measure ourselves, or enter into competition with certain persons who commend themselves, and despise us; but we measure ourselves by ourselves—that is, by that measure which suits us, and compare ourselves according to that measure, and none other.
In terms of bitter irony, he says, he could not presume to compare himself with “some,” i.e., the false teachers, who are always praising and commending themselves; but he will measure himself with the measure that best suits him and is most befitting for him—viz., his own self, and thus prefer himself to no one else. In the Greek, the latter part of this verse is read differently from our Vulgate; instead of, “but we measure ourselves by ourselves,” &c., the Greek reading is, ἀλλὰ αὐτοὶ ὲν ἐαυτοις ἑαυτοὺς μετροῦντες, καὶ συνκρείνοντες ἑαυτους ἑαυτοῖς, ου συνιᾶσιν, but they measuring themselves with themselves, and comparing themselves with themselves, do not understand. That is measuring themselves according to their foolish imaginations, without following any fixed rule founded on truth, and following their own judgment, they err, supposing themselves to be greater than they really are.

2 Cor 10:13. We will not, like others, glory beyond the limits of our evangelical labours; but we will confine ourselves to the measure of the rule which God has measured to us; or, to the limits which God has assigned to us, according to which rule, our apostleship has reached even to you.
He will not imitate the false teachers—whom he here taxes—by indulging in undue boasting. They boasted, as we are told by St. Chrysostom and Theophylact, that they had preached the gospel throughout the earth. But the Apostle confines his boasting to what he really did, to having preached in the places assigned to him in the distribution, which the Apostle made of the different parts of the earth, for the more effectual propagation of the gospel. “A measure to reach even to you.” In this distribution, which was inspired by God himself (“which God measured to us”), Achaia fell to the lot of St. Paul. Hence, he might glory in having preached among them, and that by the ordination of God himself, unlike the false teachers, who boasted of what they never did, while, what they did, was without a divine commission.

2 Cor 10:14. For, in this matter, we do not boast beyond what we ought, which would be the case, if we had not come to you. For, in truth, we have come as far as you, the first to preach the gospel among you.

“For we stretch not ourselves beyond our measure,” i.e., in this matter we boast not more than we ought. The words are the same as those of the preceding verse—“we will not glory beyond our measure.” “As if we reached not unto you,” That is, we would have gloried beyond what we ought, if we gloried, as we have done, in coming to you, and had not come. “For, we are come as far as you in the Gospel of Christ;” and hence, we have not boasted unduly of having preached to you, and of having “begotten you in Jesus Christ through the Gospel” (1 Cor. chap. 4), and in saying, “are you not our work in the Lord?”—(1 Cor. chap. 9).

2 Cor 10:15. We will not, like the false teachers, make the labours of other men the subject of our immoderate and undue boasting. But we hope that by the increase and progress of your faith, our glory in you will be increased, according to the measure of our labour in bringing you to perfection.

He says, he will not, like the false teachers, whom he indirectly charges throughout this Epistle with doing the things, against which he defends his own character, make the happy results of other men’s labours, the subject of his boasting. “Of your increasing faith.” These words are, in the Greek, a genitive absolute, αυξανομενης τῆς πιστεως ὑμῶν, and mean, while your faith is increasing, we have hope to be magnified in you, i.e., that our glory in you shall be increased. The Codex Vaticanus has, ἡμὼν, our faith. “According to our rule,” i.e., according to the extent of our labours. “Abundantly,” i.e., bringing you to perfection. The Greek word for “abundantly,” is, as εις περισσειαν, unto abundance, which may be construed with magnified, thus:—We have hopes to be abundantly magnified in you, i.e., we have hopes that, according as your faith increases, so shall our glory in you be more and more increased. Following the former construction, which is adopted in the Paraphrase, the word “abundantly,” may mean—We have hopes that our glory in you shall be increased; for, the teacher derives glory from the proficiency of his pupils. “According to our rule abundantly.” According as the measure of our labours is increased and extended, inasmuch as they shall not be confined to you, but shall be extended to other regions.

2 Cor 10:16. We also hope to proceed to other provinces beyond you, in preaching the Gospel, without intruding on those marked out for others, and without glorying in the labours of others, i.e., not making the fruits resulting from the culture and preparation made by them, the subject of our boasting.

His rule or measure, being extended, he expects to preach the Gospel in places far beyond them; not, however, in the districts assigned for the apostolical labours of others, nor with a wish to make the fruits, of which the seeds had been laboriously prepared and planted by others, the subject of his boasting. This is, indirectly, levelled at the false teachers, who wished to claim the merit of other men’s labours.

2 Cor 10:17. But, whosoever glories, let him glory in the Lord only (from whom all things are derived, and to whom the glory of all things should be referred).

He points out the object to which all praise should be directed—viz., God, the source of all blessings and good gifts, and the end, therefore, to which the glory of all things should be directed.

2 Cor 10:18. For, it is not the man who commends or praises himself, that is deserving of commendation; but the man whom God shows to be deserving of praise, by the works which he enables him to perform.

“Is approved;” i.e., it is not our self-praise, or self-commendation, that renders us really acceptable and deserving of praise; but, it is the testimony which God renders to us, by the works which he enables us to perform, and the gifts which he bestows upon us, that shows us to be really deserving of it. Hence, the self-praise of the false teachers should be regarded as suspicious, unless confirmed by the testimony of good works.

Father MacEvilly's Commentary on 2 Corinthians Chapter 9

ANALYSIS OF 2 CORINTHIANS CHAPTER 9
Scripture links are to the Douay Rheims translation

After having commended the persons sent by him to receive their contributions, the Apostle now resumes the subject of alms-deeds. He says, it is superfluous to stimulate them to this holy work, as lie is well aware of their prompt and ready willingness in the matter. He confines himself to three qualities which should characterise their alms-deeds—viz., promptitude, generosity, and cheerfulness. He stimulates them to promptitude, by the consideration of his former boasting regarding them, and of the consequent cause of shame it would be, both to himself and them, if they were not prepared when he should arrive accompanied by some of the Macedonians (2 Cor 9:2–4). He employs the beautiful illustration of the sower who reaps according to the abundance of the seed which he sows, to stimulate their generosity (2 Cor 9:5-6). He recommends the quality of cheerfulness in their almsgiving (2 Cor 9:7). Having recounted the conditions of alms-deeds, he meets a difficulty which the timorous fears of some might suggest—viz., that by the exercise of generous charity, they might themselves be reduced to want, and he shows the groundless nature of such fears Firstly, because God is able to supply their necessary wants, and also to furnish means of further charity (2 Cor 9:8). Secondly, because such is the ordinary dispensation of God’s Providence (2 Cor 9:9). And he illustrates this by the example of the master, who furnishes the husbandman with seed (2 Cor 9:10). Thirdly, by recounting the several advantages of alms-deeds (2 Cor 9:11-15).

COMMENTARY ON 2 CORINTHIANS CHAPTER 9
Text in purple indicates Fr. MacEvilly;s paraphrasing of the scripture he is commenting on

2 Cor 9:1. (I then commend to your charge these tried men whom I have sent to you), for, as to the eleemosynary contribution itself, which is to be administered by them for the relief of the afflicted poor of Jerusalem, I deem, it superfluous to say a single word to stimulate you.

The connection of this verse with the preceding is given in the Paraphrase. He says, it is superfluous to stimulate them to undertake the good work itself, as he is aware of their disposition, having themselves commenced the matter last year. Hence, in this chapter, he dwells particularly on the conditions of their alms-deeds, viz.: promptitude, generosity, and cheerfulness. He treats, first, of promptitude.

2 Cor 9:2. For, I am well aware of the prompt readiness of your will to contribute, and this promptitude of yours. I have made the subject of my boasting with the Macedonians, telling them that all Achaia (of which your city is the capital), has been ready for the last year to contribute, and the good example of ready willingness which you gave, had the effect of provoking many to imitate you.

The spiritual and heavenly wisdom of the Apostle is here remarkably exhibited. He stimulates the Corinthians to generosity by the example of the Macedonians; and the latter he stimulated to promptitude, by the example of the Corinthians.

2 Cor 9:3. But I have sent Titus and the two brethren before me, in order that my boasting concerning you in, this matter of alms-deeds may not be proved to have been vain and foolish, and that you may be prepared when I come to you, as I told the Macedonians you would.

“I have sent the brethren,” i.e., Titus and his two associates.

“In this behalf,” i.e., in this affair of aims-deeds. He is not in the least afraid of them in other respects.

2 Cor 9:4. Lest, should any of the Macedonians accompany me to Corinth, and find you unprepared, we should be ashamed on this matter of boasting; as if we were uttering falsehoods (to say nothing of the shame it would cause you to be found negligent in the cause of the poor).

“Least, when the Macedonians shall come.” In the common Greek it is, μὴ πως, ε͂ὰν ἔλθωσι—lest if the Macedonians should come, &c.; εαν, if, is wanting in the chief MSS. It frequently happened that the Apostles were honourably escorted, by members of the churches in which they were after preaching, to the place of their destination. “In this matter.” For which the common Greek is εν τη ὑποστασει ταυτη της καυχησεως, in this confidence of boasting; της καυχησεως, is wanting in the chief MSS., and rejected by critics generally.

“Not to say,” i.e., not to speak of the shame it would be to you, to be found negligent in the cause of relieving the poor.

2 Cor 9:5. Therefore it was, that I thought proper to request of the brethren to go before us, and prepare this offering of generous liberality, so that it may be ready when we arrive, and may be truly a generous, cheerful offering, and not the reluctant, parsimonious tribute wrung from avarice.

“So as a blessing,” i.e., a generous, cheerful offering. He now recommends abundance and cheerfulness in their offerings.

2 Cor 9:6. What I mean to convey is this: the man who dispenses charity sparingly, shall meet a recompense in the same proportion, and the man who dispenses it liberally and generously, shall also reap a proportionate, i.e., a liberal, recompense from God.

He says that the man who gives alms—which is meant by “sowing”—“sparingly,” “will reap,” i.e., will receive but a small reward, not trifling or small in itself, but in comparison with that which shall be received by him, who shall sow or dispense “in blessings,” i.e., plentifully and abundantly. Such a person will obtain an abundant reward.

2 Cor 9:7. Let each person, however, contribute just according to his will and inclination; but let him do so cheerfully, and not as a man acting from reluctance or constraint, because God loves and remunerates a cheerful giver.

He now recommends this quality of cheerfulness in the giving of alms. With God, who sees the heart, no alms deeds are acceptable, unless given from a cheerful heart. Hence, St. Augustine says—if you give away your bread with sadness, you lose both your bread and its reward.

2 Cor 9:8. (Let no groundless fears of personal want, resulting from the exercise of charity to the poor, deter you); for God is able to bestow upon you such an abundance of good gifts, that, having in all things, and at all times, an ample sufficiency, you may be fully equal to every good work of charity.

Having explained the conditions of alms-deeds, he now meets a difficulty, which the timid fears of some might suggest, viz., that if they were to contribute generously, they themselves might perhaps be reduced to want. He tells them to banish such groundless apprehensions; for, that God, who is generous to those who are themselves liberal, can make their substance prosper, so as to enable them to exercise without difficulty the works of charity.

2 Cor 9:9. As we find it written in Psalm 112 regarding the just man:—Like a sower, he hath scattered his wealth, he liberally distributed it to the poor, his alms deeds remain in their effects, both for time and eternity.

He employs the authority of Sacred Scripture in banishing all such groundless fears. The same thing shall happen them, that is recorded of the just man (Psalm 112), of whom it is said, “he hath dispersed,” &c.—(See Paraphrase). “His justice,” by which is meant alms-deeds, to which the designation of “justice,” is applied in the Gospel (v.g.): “See, you do not your justice before men.”—(Matt. chap. 6.) “Remaineth for ever;” it remains in time, in the temporal benedictions and graces which it merits, and in eternity, in the glory with which it shall be abundantly rewarded.

2 Cor 9:10. Therefore, banish all groundless fears, because God, who supplies you with the means of dispensing your charities, will also furnish you with the necessaries of life, and will even multiply your temporal substance which you dispense to the poor, and increase the spiritual fruits of your justice and sanctification.

He dispels their fears by recounting the rewards attached to almsgiving. God, who supplies them with temporal means (“the seed”), wherewith to relieve their distressed brethren, like the master who supplies the husbandman with seed to sow in his field, will supply them with food and the other necessaries of life; he will even multiply their “seed,” i.e., their temporal substance, and reward them in this life with graces, which are the seed of glory in the life to come. The ordinary course of God’s providence is to reward aims-deeds with temporal benedictions in this life, and whenever he departs from this course, as he sometimes does, it is for the trial and good of his elect, and for his own greater glory. The words “will multiply,” &c., are read optatively in the common Greek, χορηγησαι και πληθυναι, &c., may he, who … give and multiply, &c. According to this reading, the Apostle begs a blessing for them. The Vulgate reading in the future, χορηγησει, και πληθυνεῖ, &c., is, however, generally preferred by critics, on the authority of the chief MSS.

2 Cor 9:11. So that having become enriched in all kinds of blessings, you may be enabled to exercise the works of charity with cheerful generosity, which, on your part, affords us matter for returning thanks to God.

“You may abound unto all simplicity,” that is, be able to exercise heartfelt generosity from pure motives. The Apostle, in the preceding passage, in order the more effectually to dispel all feelings of diffidence from the minds of the Corinthians, promises them these two things which he had shown (verse 8) to be possible with God, and (verse 9) to be ordinarily given to the just, viz., sufficiency for support, and abundance for the purposes of charity; and this he illustrates by the example of the master who furnishes the husbandman with seed. For, as the master supplies seed to the tiller of the ground, and furnishes him with the necessaries of life, and, moreover, at harvest time, assigns to him a share in the harvest, by the multiplication of which he can sow more extensively at the coming spring; so, God who supplies the almsgiver with the seed, or means or dispensing charity, which he is to dispense to his own poor, will also supply him with the necessaries of life, and will multiply more and more his resources and means for the further sowing or dispensing of charity.

2 Cor 9:12. Because the administration of these alms not only supplies the saints with the necessary means of subsistence; but it also causes manifold thanks to be rendered, on this account, by many to the Lord.

“The administration of this office.” The Greek is ἡ διακονία τῆς λειτουργιας ταυτης, the ministry of this liturgy, or sacred service. The Apostle insinuates that alms-deeds is a sort of a sacrifice, as being a kind of oblation acceptable to God, and there is some sacrifice of temporal goods involved in it. “By many thanksgivings in the Lord.” In the common Greek, by many thanksgivings to God. The Codex Vaticanus has, “by many thanksgivings to Christ.”

2 Cor 9:13. Who having had a proof or experiment of your charity administered by us, give glory to God on account of your obedience to the precepts of the gospel, to which you are bound in virtue of your Christian profession, and for the generous and cheerful liberality by which you make them and all others sharers in your temporal substance.

“By the proof of this ministry,” i.e., having experienced your charity through our ministry, they render glory to God for the works of his grace, for having enabled you to obey the Gospel in which you believe, and whose precepts you have bound yourselves to observe. Among the precepts of the Gospel is, that of giving alms-deeds to relieve the indigent. Glory should be rendered to God, “for the simplicity of your communicating, &c.,” i.e., for having endowed you with this generous, pure-minded liberality, of which they and all who need it are made partakers.

2 Cor 9:14. They also give glory to God in the prayers they pour forth for you, whom they are desirous to see on account of the singular gifts of grace bestowed upon you, and of which your liberality is a sure indication.

They also glorify God in their prayers for you, whom they are anxious to see on account of the peculiar grace of charity, and the other heavenly gifts which your generosity shows to have been bestowed on you by God.

2 Cor 9:15. Thanks be to God for having conferred on you the gifts of generous charity, the fruits of which are ineffable.

He returns God thanks for the “gift” of generous charity conferred on them, which may be justly styled “ineffable,” owing to the good resulting to men, and the glory redounding to God, from its exercise.

Father MacEvilly's Commentary on 2 Corinthians Chapter 8

ANALYSIS OF 2 CORINTHIANS CHAPTER 8
Scripture links are to the Douay Rheims translation.

In this chapter, the Apostle exhorts the Corinthians to contribute, after the example of the Churches of Macedonia, with generous liberality towards the fund, that was being collected throughout the Churches for the afflicted poor of Jerusalem. He extols the Macedonians for their spontaneous, cheerful, and liberal offerings, going beyond their means, and devoting themselves and their personal services to God and his ministers (2 Cor 8:1–5). Influenced by this generous example, lie entreated Titus to return to Corinth and forward this good work of charity, which should be the more abundant with the Corinthians, according as their wealth was greater than that of the Macedonians (2 Cor 8:5–7). In this matter, he refrains from enjoying anything by way of precept; he merely proposes a counsel, and exhorts them, by the example set them by the Macedonians, by the example of Christ our Lord, and by a reference to their own former good desires and purposes on this subject, to come forward and contribute liberally according to their abilities, as they had resolved on, the year before (2 Cor 8:7–11). He does not wish that their contribution should exceed their ability, or that they should be carried to the extent of enriching others, and impoverishing themselves, but only that there should be a certain measure of equality between them and their poor brethren, both in temporal and spiritual matters (2 Cor 8:11–15). He highly commends both Titus and the others who were sent to solicit their charitable contributions (2 Cor 8:16–20). His motive for sending such tried men to be the receivers of their bounty was, to remove all grounds for sinister suspicions regarding their honesty and integrity (2 Cor 8:20–21). From a feeling of consideration for the distinguished men whom he sent, he renews his earnest solicitation, that the Corinthians would contribute in a manner worthy of their own distinguished charity, and of the repeated boasting which the Apostle made regarding them.

COMMENTARY ON 2 CORINTHIANS CHAPTER 8
Text in purple indicates Fr. MacEvilly's paraphrasing of the scripture he is commenting on.

2 Cor 8:1. I wish to make known to you, brethren, the singular grace of God, which has been plenteously bestowed on the churches of Macedonia.

Having already described the persecutions which he suffered in Macedonia (2 Cor 7:5), the Apostle now wishes to inform them of the grace conferred on these churches which were afflicted with him.

“Grace,” i.e., the holy dispositions, both of patience and liberality, which God conferred on these churches. Every good gift coming from God may, in a general sense, be termed “a grace,” in which general acceptation the word is employed here.

2 Cor 8:2. In the first place, having been tried by many tribulations, they were not only patient, but their joy was very great and abounding; and although their poverty was excessive in the extreme, still they behaved most generously—with a sincere and cheerful heart, abundantly and liberally contributing towards the wants of the poor.
“They have had abundance of joy.” In Greek, ἡ περισσεια τῆς χαρᾶς αυτων, και ἡ πτωχεια αυτων επερισσευσεν, the abundance of their joy and their poverty hath abounded &c. Such was the perfection of the grace of patience with which they were favoured that they not only endured affliction without murmuring, but with alacrity and much joy. The persecutions which the Macedonians suffered are referred to (2 Cor 7:5); for, it is likely that they were sharers in the tribulations which he himself underwent (see also 1 Th 1:6, 2:14). Such was their liberality, that notwithstanding their extreme poverty and depressed condition, they abundantly and with a sincere and cheerful heart, contributed to the wants of the poor. “Simplicity,” means a cheerful, sincere wish to contribute.

2 Cor 8:3. For, from personal knowledge, I can bear testimony to the fact that they, spontaneously and without solicitation, have come forward to contribute according to their ability, nay, beyond it.

He shows how “their poverty abounded unto the riches,” &c., for they went beyond their means in contributing, and that, unsolicited and unasked.

2 Cor 8:4. With great earnestness, entreating us to receive their voluntary donations, thus to enable them to have a share in contributing to the relief of their poor distressed brethren of the faith.

“Begging of us the grace.” In Greek, begging of us (to receive) the grace, &c. The word, receive, is, however, rejected by some Protestant Commentators, it is wanting in the chief MSS., and the Vulgate conveys the meaning expressed by the Greek. They besought the Apostle to receive their gratuitous offerings, and to enable them to contribute something for the “saints,” i.e., their afflicted brethren in Judea, for whose relief these collections were originated by the Apostle.

2 Cor 8:5. And not only did they come up to our expectations in contributing, but they exceeded them, by offering themselves and their personal services to the Lord, in the first place; and in the next place, to us his ministers, to perform the will of the Lord, according as we might make it known to them.

“And not as we hoped,” that is, they even exceeded our expectations. Others understand the words thus: And by contributing thus generously, they acted differently from what we might be led to expect. Considering their great poverty, and the plunder to which they were subjected, we should rather expect that they would beg to be excused from contributing at all. The Paraphrase is, however, preferable. They went farther than we expected in the generosity of their contributions, by offering themselves, &c. (see Paraphrase). It is likely, some among the Macedonians offered their services to the Apostle, to be employed in collecting these alms in whatever manner he might judge most pleasing to God.

2 Cor 8:6. So much were we influenced by their generosity, that we entreated Titus, after his return to us, to go back, and bring to a happy close, as he had begun it, this work of generosity also, as well as other good works among you.

Having thus far, by way of preface, lauded the generosity of the Macedonians, the Apostle now comes to the object which he had in view, of stimulating the Corinthians to follow the laudable example set them, in the liberality of their contributions. Influenced by the generous example set by the Macedonians, he begged of Titus to return to Corinth, to finish what he had commenced, and gives the faithful of that city an opportunity of adding this “grace,” or virtue of liberality, “also,” to their other virtues.

2 Cor 8:7. So that, as you already abound in all other good gifts, as you excel in the gifts of faith, of tongues, of knowledge, of diligence in every duty, or in employing all possible means for the salvation of your brethren and in your charity and affection for us, you would also excel and abound in this gift of liberality towards the afflicted poor.

From the 1st Epistle, chap. 1, it appears that the Corinthians were specially favoured with the abundant gifts of the Holy Ghost, and the Apostle now, by way of exhortation, expresses a desire, that they would abound in generosity, “also,” as they did in other gifts. “In word,” in the gift of tongues, or the faculty of communicating divine knowledge (as in 1 Cor 1), “in knowledge” of heavenly things.—(See 1 Cor 1:5).

2 Cor 8:8. I do not speak thus by way of precept; but I wish, by proposing to you the exemplary diligence of others, to elicit, and exhibit to them, a proof of the real and genuine sincerity of your charity.

As their Apostle, he might command them. But, convinced of their good dispositions, he contents himself with a mere counsel, which would effectually stimulate them to the good work. He thought it unnecessary to superadd a precept of his own to the divine precept, which binds, under pain of damnation, to give alms.

2 Cor 8:9. For, you know the gratuitous and generous charity of our Lord Jesus Christ, who enjoying, as God, boundless riches, became poor for us, in the nature which he assumed, in order that you might be spiritually enriched in his want.

He stimulates them by the heavenly example of our Lord Jesus Christ. He was “rich.” To him, as God, belonged the earth and its fulness, while, as man, he lived in the utmost poverty from his birth to his death, in order that he might enrich us spiritually; and if he, though God, has thus become poor, in his assumed nature, to enrich us, why should not we part with some of our temporal substance to relieve the wants of our afflicted brethren?

2 Cor 8:10. And in this matter I give you counsel only, but no command, and I counsel you to do what is useful to you, and what you yourselves not only began in the preceding year, but what you actually wished for (and so, in wish and act, you anticipated the Macedonians, whose example is now proposed for your imitation).

He gives a counsel which, if followed, shall be useful to them, since the alms now given shall be meritorious of eternal life, and shall increase the treasure of merit in heaven. This is a powerful incentive to generosity. He next stimulates them by reminding them of their own spontaneous promptitude during the previous year, in wishing this contribution to be set on foot, and in actually joining in it.

2 Cor 8:11. Now, therefore, perform in deed, by actually contributing, what you then commenced and wished for, so that as you were prompt in willing it, you may be prompt in executing it, each one according to his ability.

As, then, they were prompt in wishing for this collection of alms, they should be equally prompt in carrying it out, according to their means.

2 Cor 8:12. For, if there be promptitude of will to contribute, it will be acceptable to God according as one may contribute in proportion to his ability, be it great or small, so that it is not required of any one to contribute beyond what he actually possesses.

They are called on to contribute only according to their means, or in proportion to their abilities. If there be prompt cheerfulness and readiness of will, this good will is acceptable to God, provided it be accompanied with contributions according to their ability, but it is not required, in contributing, that they should exceed their abilities. God principally looks to the will, but if there be a sincere will, and not a mere inoperative velleity, it must be followed by corresponding acts. “According to that which it hath,” &c. This he probably adds lest they should imagine that he expected them to exceed their means, as had been done by the Macedonians (verse 3). “It hath”; the common Greek has, τις ἔχῇ, “a person, or one, hath,” but, τις is wanting in the chief MSS., and rejected by critics generally.

2 Cor 8:13. For, I am far from proposing that your charity should be carried so far, as that the others whom you relieve should live in ease and abundance, and that you yourselves should be reduced to straitened circumstances; but only that there should be a certain equality among you.
In this verse, he more fully explains why he did not wish them to contribute beyond their ability; he did not wish that the poor, in whose behalf their alms were solicited, should enjoy abundance, while they should feel the pressure of contracted means. He only wished a certain equality to be effected between them. This is explained next verse.

2 Cor 8:14. In the present life your abundance of temporal wealth should so supply and relieve their wants, as that their abundance of spiritual treasures would also supply for your spiritual want in the life to come; and thus there would be a sort of equality among you, inasmuch as neither of you would be in want as regards either temporals or spirituals.
“Supply their want.” “Supply” is not in the Greek, which literally runs thus—“let your abundance be for their want.” It is, however, understood. The Vulgate fills up the meaning. The equality which he wishes to see established between the Corinthians and their poorer brethren in Judea, consists in this, that neither should feel want in either temporal or spiritual matters; that the Corinthians should dispense the superfluities of their superabundant temporal riches, to relieve the corporal wants of others, while these latter in turn, by a certain communion of merits, would impart to their benefactors, a share of the spiritual treasures in which they abound. “When they should fail, they would be received into their eternal tabernacles, after having made for themselves friends out of the mammon of iniquity.”—(St. Luke 16)

2 Cor 8:15. Of this equality, which should exist amongst you, that which happened the Jews in the collection of the manna, is a most express figure; of them it is written (Exodus 16:18): that the man who collected a larger quantity than the measure prescribed (a gomor) had not more, nor had the man who collected a smaller quantity less than a gomor. This equality (charity should cause among you).

This equality was prefigured by that which the power of God had established, among the Jews in the collection of the manna. If any person collected more than the measure marked out for him (a gomor), he found himself possessed of no more; and if less, he found still that he had a gomor full.—(Exodus 16:18). The Apostle wishes the Corinthians to correspond with the lesson intended by God in this ordination of his Providence, and to effect by charity among themselves, what the divine power effected among the Jews, in the instance referred to.

2 Cor 8:16. But I thank God for inspiring Titus with the same solicitude for you which I have felt.

He now praises the persons whom he had sent to receive their alms, in order to procure for them the full confidence of the Corinthians, and to render their ministry more efficient.

2 Cor 8:17. For he at once complied with our exhortation to visit you. Nor did he indeed need to be stimulated thereto; for, being greatly concerned for you, he set out cheerfully and of his own accord.

Titus at once complied with the Apostle’s desire, that he would go to the Corinthians (verse 6), nay, such was his concern and affection for them, that he needed no exhortation, as he would have done spontaneously what the Apostle counselled him.

2 Cor 8:18. With him we have also sent the brother who is celebrated and praised throughout the Church for preaching the gospel.

“The brother.” It is a matter of dispute who this brother is. Some, among whom is Estius, understand the word to refer to Silas; others, to Barnabas. The latter, however, had left St. Paul before this period.—(Acts 15:39). It is more probable, that there is reference made to St. Luke, whose gospel, some say, was written at this time. At all events, he might be praised and celebrated throughout the Church for his zeal in preaching the faith. St. Jerome holds this latter opinion, and St. Ignatius, in his Epistle to the Ephesians, applies this to St. Luke.—Ut testatur Lucas, “cujus laus est in Evangelio.”

2 Cor 8:19. And not only that, but who has also been ordained, in accordance with the public suffrages of the Churches, as the companion of our travels, both for the purpose of preaching and of procuring this eleemosynary aid for the poor, which office of charity is administered by us for the glory of God, and for the purpose of manifesting the promptitude of our anxious concern for the poor.

He was also ordained, by the imposition of hands (as, the Greek word, χειροτονηθεις, has it), in accordance with the suffrages of the Churches, not only to preach, but also to be the companion of St. Paul’s travels, in order to procure this eleemosynary aid, “which is administered by us,” of which aid the Apostles were the ministers, for the purpose of advancing the glory of God, who is fed in his poor members, “and of manifesting their prompt and active solicitude in the cause of the poor.” “And our determined will,” in the common Greek, your determined will, the meaning of which is, in order to have an opportunity of making known to the world the promptitude and generosity of the Corinthians in affording charitable aid to the poor. The Vulgate reading “our,” is sustained by the best authority.

2 Cor 8:20. And we have sent men of this stamp, avoiding the least grounds for reproach, lest any person should charge us with embezzling, or applying to our private purposes, any part of these abundant charities which pass through our hands.

How exemplary is the apostolic prudence of St. Paul! He would not be himself the sole depositary of their bounty. He wishes them to entrust it to men of tried integrity, and to no single individual, lest any person should have the remotest grounds for suspecting him of appropriating to himself any portion of the alms received for the benefit of the afflicted poor.

2 Cor 8:21. For, we are anxiously careful to do good works not only before God, the searcher of hearts, but also before men, who might otherwise be scandalized.

He studiously, and with deliberate forethought, performs everything with a view of giving edification, and of avoiding scandal, in order that men, seeing his good works, may glorify the heavenly Father. On no one is the duty of giving edification more imperative than on the preacher of the gospel.—Verba suadent, exempla trahunt.

2 Cor 8:22. And with these two tried men we have also sent another brother, whom we have found, on many former occasions, careful and attentive, and from whom we expect still greater attention in the present matter, owing to his great confidence in you, and to the regard he entertains for you.
With these two he associates a third, who having been tried on many former occasions, was found diligent and exact, and from whom the Apostle expects more than ordinary solicitude and interest in the present matter, owing to the great esteem in which he holds the Corinthians. Some interpreters join the words, “much confidence,” with the word, “sent,” thus: “I have sent, with much confidence in you,” i.e., on account of the great esteem in which I hold you, another brother also, whom I have, on many occasions, found to be faithful and diligent. The former construction, which is adopted in the Paraphrase, is much preferable.

2 Cor 8:23. Whether, therefore, you consider Titus, who is my colleague and the partner of the toils which I undergo on your account, or whether you consider our two brethren whom we have sent with him, who are also sent by the Churches, and are employed in procuring the glory of Christ.

He sums up the claims to good and respectful treatment possessed by those whom he sends. Titus was his “companion and fellow-labourer,” a sharer in the labours he underwent “towards you,” on their account. The “brethren,” who accompanied Titus, were “the Apostles,” sent by the several “churches,” and persons employed in advancing “the glory of Christ.” The grammatical construction in the original is after the Hebrew style. “Titus” and “our brethren,” are in quite different cases. The sense is, however, that given in the Paraphrase.

2 Cor 8:24. Give them such a proof of your generosity as may be worthy of your great charity, and of the boasting of which we so often made you the subjects, and this proof you will exhibit in the presence of the Churches, by whom they are sent to solicit your alms.
He wishes them to give an example of generosity, such as would be worthy of their charity, and would not cause himself to blush for having so often made them the subject of his boasting—an example worthy to be exhibited for imitation, in all the churches.

Fathr MacEvilly's Commentary on Hebrews 3:6-14

Text in purple indicates Fr. MacEvilly's paraphrase of the scripture he is commenting on.

Heb 3:6 But Christ, as the Son in his own house: which house are we, if we hold fast the confidence and glory of hope unto the end.
Heb 3:7 Wherefore, as the Holy Ghost saith: To-day if you shall hear his voice,

3:6 That it was to Christ he subjected the future world, of which we speak, we have the authority of David (Psalm 8), when addressing God in words, the mystical, if not the literal, sense of which refers to Christ, he says: “What is man, that thou art mindful of him, or the son of man, that thou visitest him,” by assuming him to a union with the Divine Person at his Incarnation?
3:7 Thou hast made him, for a short time, during his passion, appear lower than the angels; but thou hast, after his passion, crowned him with honour and glory, and placed him over all the works of thy power.

He proves that it was to Christ this future world, of which he speaks, (Heb 1:6–12), is to be subjected. “But one in a certain place,” &c.—(David, Psalm 8) The Apostle omits mentioning the passage from which the words are taken, because addressing the Jews, so accurately versed in the Scriptures. Some Commentators understand Psalm 8 to refer, in its literal sense, to the benefits conferred on Adam and his posterity. The Psalmist is supposed by them, while in his youth tending his flocks at night, “oves et boves universas,” &c., and gazing on the heavens, “the moon and the stars which thou hast founded.” (Psalm 8:4), resplendently reflecting the attributes of the Creator, to have burst forth into the praises of God—“Domine, dominus noster,” &c., admiring, at the same time, his concern for man, to whose use and benefit all creation was made subservient. He was specially “mindful” of frail, weak man, and “visited” him by conferring on him so many signal favours. He set him over the rest of creation, and made him “a little lower than the angels.” The Hebrew for “little” (meat), as also the Greek, βραχυ τι, may signify, either for a short time, during his mortal life—for, in heaven all “shall be as the angels of God,”—or, a little, in dignity, below the angels, the angelic being superior to human nature. The Hebrew for “angels” (elohim), is frequently applied to creatures, and is rendered “angels” by the Septuagint, both here and in other places, (v.g.) adorent eum angeli (elohim) Dei (Heb 1:6). He “subjected all things under his feet,” by giving him dominion over all earthly creatures. Therefore, it is added in the Psalm, “all sheep and oxen,” &c. Taken in their mystical sense, on which the reasoning of the Apostle, applying them to Christ is founded, the words mean, what is human nature (“man and the son of man,”) that God should specially visit it by becoming personally united to it at his incarnation. “For a little,” during his mortal life, and especially his passion, Christ in his human nature appeared lower than the angels; or, in dignity, the human nature of Christ was lower than the angels (for many hold that of itself the angelic nature is superior to the human nature of Christ). “Thou hast subjected,” &c. These words are taken in their widest extent, and from his saying that he “subjected all things,” the Apostle infers that nothing, not excepting the angels, was left unsubjected. It is not unusual with the Apostle to ground an argument quite conclusively on the mystical meaning of the Scriptures of the Old Testament (see Heb 1:5).

Others maintain that Psalm 8 literally and directly refers to Christ. He frequently styles himself in the Gospel, “filius hominis,” to which the words of the Psalmist are, most likely, prophetically allusive. The Psalm is quoted from in three other places of the New Testament (Matthew 21:16; 1 Cor. 15:27; Ephes. 1:22), and in all these it is applied to Christ. To this it might be said in reply, that the Psalm is quoted in its mystical sense, in the passages referred to. The advocates of this opinion also say that, although some passages of the Psalm may literally apply to Adam and mankind in general; still, it is only to Christ the entire Psalm could refer, as there are other passages which could not apply to man (v.g.), that after being lowered beneath the angels, he was crowned with honour and glory, that he was set over the works of God and that “all things,” except God, as the Apostle interprets it (1 Cor. 15), were “subjected under his feet.” It might, however, be said in reply, that after being lowered, in dignity, below the angels, man was crowned with honour and glory in the high destiny in store for him hereafter, and the lofty dominion over creatures given to him and continued after his fall; and that, after a short time, he shall be equal to the angels in the fruition of heavenly bliss; with regard to the subjection of all things, it might be said, that the Apostle, in their mystical application, gives the words a greater extension, so that in their mystical sense, as applying to Christ, they are more fully and more perfectly verified.

Heb 3:8 Harden not your hearts, as in the provocation, in the day of temptation in the desert,

Thou hast subjected all creatures whatsoever under the feet of thy Christ; and by saying, he subjected all, without exception, the Psalmist leaves it to be inferred, that there is nothing left unsubjected. But this part of the prophecy, regarding the universal subjection of all things to Christ, is not yet fully accomplished; for, we do not yet see all things actually subjected to him.

“Thou hast subjected all things under his feet;” from the Psalmist’s universal assertion that “he subjected all,” the Apostle infers that nothing, of course, not even the angels, was left unsubjected. “But now we do not see,” &c. The Apostle admits that the portion of the divine oracle, which regards the universal subjection of all things to Christ, is not yet actually fulfilled in execution. But he says, that from the fulfilment of the other part of the promise, which regards the “crowning of Christ with honour,” &c., after his passion, we can calculate on the fulfilment of this also, in due time; and that the other part is fulfilled, is clear from verse 9.

Heb 3:9 Where your fathers tempted me, proved and saw my works,

But the other part is fulfilled. We see that Jesus, who was made a little lower than the angels in his passion, now crowned with honour and glory, in reward for this passion, which he submitted to, so as to die for all, owing to the gratuitous love and bounty of God, sincerely wishing for the redemption of all men.

“But we see Jesus,” &c. Hence, one part of the promise is fulfilled. “For the suffering of death,” may be also connected with the words, “made a little lower than the angels,” as if he said, “he was made a little lower than the angels, on account of the suffering of death.” “That through the grace of God” is an explanation of the words, “suffering of death,” as if he said, when I refer to the suffering of death, I must explain it, as being the result of the gratuitous love of God by which he sincerely wished for the redemption of the entire human race. “For all.” In Greek, ὑπὲρ παντὸς, for every man.

Heb 3:10 Forty years: for which cause I was offended with this generation, and I said: They always err in heart. And they have not known my ways.

(But as the ignominious death and sufferings of Christ might prove to you a subject of scandal, I shall point out to you the congruity, on the part of God, of fixing on suffering as the means of redeeming man, and glorifying his own Son). For, it became the wisdom of God the Father, the end and author of all things, after having decreed to bring many adopted sons to glory (by means of suffering), to fix also upon suffering, as the means of bringing to perfect glory, the author of their salvation, i.e., to adopt unity and identity of means, in glorifying all his children, both natural and adopted.

The ignominious death of Christ was to the Jews a subject of scandal. Hence, the Apostle here sets about vindicating the economy of redemption. “Who had brought many children unto glory.” The words, by suffering, are understood. Some understand the words, “who had brought,” to mean, “who had decreed to bring,” because no one was brought to heavenly glory, before Christ’s Passion and Ascension. Others, who by “glory,” also understand heavenly glory, take the word “brought,” literally to mean, actually brought, because the patriarchs, and just of old, were sure of heavenly glory, and were immediately to enter on it; or rather these say, that “glory” means not heavenly glory, but renown, celebrity; and God had rendered many of his sons of old, Abraham, Joseph, Moses, &c., renowned and celebrated, through the ordeal of suffering. Hence, God brought them to glory by suffering, because they performed the works of suffering, to which this glory or renown was attached. “The author of their salvation.” In Greek, αρχηγον, the chief, or captain of their salvation.

Heb 3:11 As I have sworn in my wrath: If they shall enter into my rest.

For the pontiff, who sanctifies (such as Christ), and they who are sanctified, should be of the same stock, of the same nature. Therefore, it is, that Christ having adopted our nature, is not ashamed to call us brethren, saying—

“He that sanctifieth,” &c. The Apostle more fully explains the preceding verse. The Pontiff who sanctifies, and they who are sanctified, should be of the same nature, or from the same stock. The Pontiffs among the Jews were taken from the Jewish people. Hence, as Christ is constituted by God (Heb 3:18) a Pontiff to redeem men, he ought to be of the same nature, a nature passible and liable to suffering. The reason why Christ, as Pontiff, should assume a passible nature is assigned (Heb 3:17), between which verse and this (Heb 3:11) the closest connexion is clearly traceable. “For which cause he is not ashamed,” &c. Hence, to observe this congruity of being of the same nature with the redeemed, Christ assumed our nature, in virtue of which he is not ashamed to call us brethren, as appears from (Heb 3:12).

Heb 3:12 Take heed, brethren, lest perhaps there be in any of you an evil heart of unbelief, to depart from the living God.

“I will announce thy name to my brethren, in the midst of the church will I praise thee.”

Psalm 22 from which these words are quoted, evidently refers to the Passion of Christ, and the words quoted from it in this verse have reference to the time after his Resurrection, when he frequently calls his Apostles “brethren” (Matt. 28; John 20); he then announced to them the name of God during forty days, and afterwards announced it through them to the world, and it was after the promulgation of his law, that the praises of God the Father, and his own, were solemnly proclaimed in the churches.

Heb 3:13 But exhort one another every day, whilst it is called to day, that none of you be hardened through the deceitfulness of sin.

And again (Isaiah 8:17): “I will put my trust in him.” And again: “Behold I and my children whom God hath given me.”—(Isaiah 8:18).

“I will put my trust in him.” These words are found in the Greek version of the Septuagint, from which the quotations in this Epistle are taken (Isa 8:17). They convey the “trust” of a man in distress, and, as in their mystical sense they applied to Christ, they prove that he must have assumed a passible nature; otherwise, he could not be in distress, as the word “trust” supposes. “Behold I and my children,” &c. The words are found in verse 18 of the same chapter, and though, like the preceding, literally applying to Isaias himself, they refer mystically to Christ, and are applied to him by the Apostle, in the next verse.

Heb 3:14 For we are made partakers of Christ: yet so, if we hold the beginning of his substance firm unto the end.

Since, then, the children of Christ have partaken of a passible nature, he also assumed the same, in order that, by his death, he might destroy the power of the devil, by depriving him of that empire of death, which he had abased, by inflicting it on Christ himself, who was undeserving of it, being wholly innocent.

Since the children of Christ have a passible nature (which is meant by “flesh” and “blood”), so, in like manner, he assumed the nature of “these children, whom God gave him” (John 17:15), for the purpose of destroying the power of the devil (see Paraphrase), according to which interpretation, the words have the same meaning as Rom 8:3. They may also mean, that he destroyed the power of the devil, by obtaining for men, through his passion and death, the means of escaping that second and eternal death, in which the empire of the devil principally consisted.

Father MacEvilly's Commentary on 2 Corinthians Chapter 7

ANALYSIS OF 2 CORINTHIANS CHAPTER 7
Scripture links are to the Douay Rheims translation

In this chapter, the Apostle exhorts the Corinthians to lead a life of sanctity, as a necessary means of securing the promises referred to at the close of the preceding chapter (2 Cor 7:1). Returning to the subject of his apology, he entreats than to give him a place in their affections and, passing over the immense services which he rendered them, he merely says that he gave them no cause for offence, by acts of fraud or corruption: thereby insinuating, that the false teachers, to whom some of them transferred their affections, were guilty of these mal-practices (2 Cor 7:2). By way of apology for the freedom with which he addresses them, he assures them of his unbounded affection for them; of his great confidence in them; and of the great joy which they afford him in the midst of tribulation (2 Cor 7:3-4). He describes the tribulation he endured (2 Cor 7:5). But, still greater was the joy which he derived from the arrival of Titus from Corinth, and from the consolation which Titus himself felt among them, which he imparted to the Apostle, when describing their repentance (2 Cor 7:6-7). Hence, the Apostle felt consolation surpassing his sorrow at having contristated them, when he learned the happy fruits of the wholesome correction which he administered, and the nature of the heavenly sorrow which they now feel (2 Cor 7:8-9). He describes the effects of true penitential sorrow; and points to their own use, as an exemplification of the same (2 Cor 7:10-11). Hence, the consolation of the Apostle, whose object in writing to them was to manifest his pastoral solicitude in their regard, on seeing the real proofs of true penance and conversion exhibited by them; this his consolation is heightened by the consolation with which they inspired Titus also (2 Cor 7:12-13). He describes the tender affection of Titus for them, and his own joy at finding that his expectations were not frustrated, and that he could place reliance on them in future.

COMMENTARY ON 2 CORINTHIANS CHAPTER 7
Text in purple indicates Fr. MacEvilly's paraphrase of the scripture he is commenting on

2 Cor 7:1. Since, then, such glorious promises have been made to us, dearly beloved brethren, let us, in order to secure them, cleanse ourselves from all defilement of both carnal and spiritual sins, consummating the sanctity received in baptism by good works performed from the filial fear of God.

“These promises.” The promises referred to in the preceding chapter—viz., that they would be temples of God, and his adopted sons and daughters, &c.

“Of the flesh,” i.e., carnal sins; such as gluttony, impurity, &c. “And of the spirit.” Spiritual sins—viz., pride, envy, &c. “Perfecting sanctification.” &c. Perfecting the sanctity communicated to us in baptism, by good works, which were to be performed from the filial fear of God. Hence, every Christian should not only avoid all sorts of sin; but, he should also endeavour to advance more and more in sanctity, by the performance of good works from the motive of virtue, the fear and love of God.

2 Cor 7:2. Give us a place in your heart and affections. We have injured no man. We have corrupted no man, either by false doctrines or bad example. We have fraudulently taken away the property of no man. (Hence we are not less deserving of your affection than are the false teachers, who are guilty of such crimes).
“Receive us,” are generally understood to mean, dilate your hearts, and give us in ample place in your affections. “We have injured no one,” &c. He omits referring to the immense services which he rendered to them, and which gave him a most indisputable claim to their affections. He merely mentions the faults he had avoided; with these, he indirecly taxes the false teachers, and leaves it to be inferred, that if men guilty of these crimes—a charge which he repels far from himself—had a place in their affections, surely, he who was innocent of them, could not be less deserving of their esteem.

2 Cor 7:3. I have not spoken thus from any feelings of bitterness, or with the view of condemning you. For, as we have already told you, you are in our hearts, and we love you in such a way, as to be ready to live, or die with you, or for you.

From a fear of irritating them, he says, that in the foregoing he had no idea whatever of conveying reproach or censure: since, they are the objects of his most intense love and affection.

2 Cor 7:4. I speak thus freely, because of the great confidence I have in you. I frequently make your affection for me the subject of much glorying. I am filled with consolation on account of you. I so abound, and superabound with joy in all the tribulations which befall me, that the excess of my joy extinguishes every feeling of pain arising from sorrow or tribulation.

“Great is my confidence,” &c. This he adds, to excuse the freedom with which he had spoken. And by the open expression of his feelings for them, he wishes to dilate their hearts, and secure a return of love. In all this he has in view their sanctification only. He expresses his “great confidence” in them, in order to secure a return of the same; and he makes their affection for him a subject of “glorying,” in order that they may make him in turn the subject of glorying against the false teachers. He is “filled with comfort,” owing to their reformation, and his joy in consequence so superabounds, as to extinguish all feelings of sorrow under tribulation. What an example of charity is here proposed to all superiors! They should convince those under their charge of the regard and esteem in which they hold them—of the joy they feel at their advancement in virtue, and show, that these feelings are the fruits, not or hypocrisy or dissimulation, but of true and unfeigned charity. By imitating the Apostle, they shall secure the confidence and love of those placed under them. They shall rule them in peace and sanctify them in charity.

2 Cor 7:5. (Not without cause do I allude to tribulations). For, when we were come into Macedonia, no relaxation from labour was permitted our body, but we were rather subjected to afflictions of every kind. From without, we had to endure open persecution from the infidels. From within, in the recesses of our own hearts, we were under constant apprehension of new evils and misfortunes.

Having alluded to his tribulation in the foregoing verse, he now shows how great it was, in order that they might judge of the magnitude of the joy which superabounded. After the afflictions which had befallen him in Asia (chap. 1), when he came to Macedonia, he had no respite there either; his body had no relaxation, although his mind was refreshed with hopes of future rewards. “But we suffered all tribulation.” The Greek of which, εν παντι θλιβομενοι, literally is, we were afflicted in all things “Combats,” i.e., open persecution “without,” from the unbelieving enemies of the gospel. “Fears within.” Interiorily tormented with the fear and dread of still greater afflictions. This journey to Macedonia is recorded by St. Luke (Acts, chap. 20). But he makes no mention of tribulation. Hence, all the sufferings of St. Paul are not recorded by St. Luke.

2 Cor 7:6. But God, the consoler of the afflicted, and particularly of the humble, has comforted us by the coming of Titus, whom we so long expected.

“By the coming of Titus.” The Apostle despatched Titus to Corinth, to ascertain the effects produced by his former Epistle. On this account, he came to Troas (2 Cor 2:13), to meet him, and not meeting him there, he passed over to Macedonia, not wishing to go to Corinth, until he first learned the condition of their Church. The return of Titus was to him a source of consolation, particularly when he conveyed the glad tidings of their thorough reformation.

2 Cor 7:7. And not only has he consoled us by the arrival of Titus,’ but he has consoled us by the joy and consolation which Titus himself received from you, and, infused into us—relating to us, your desire of amendment—your mourning for your sins, your affection for us, and your zeal in defending us against our maligners; so that the joy, which I felt, exceeded my sorrow for having saddened you.

The accounts which Titus gave him regarding them, and the very consolation which Titus himself derived from their change and amendment, were to the Apostle a source of still more abundant joy. “So that I rejoice the more.” These words may also mean—so that the joy I conceived at his return was increased by the cheering account he gave of you, and by his own joy. The meaning adopted in the Paraphrase accords better, however, with what follows.

2 Cor 7:8. For, notwithstanding the sorrow which I caused you by my Epistle, I do not now repent of it, seeing the fruits of this sorrow; and although I did repent of it, seeing that my Epistle caused you sorrow, even though it was to continue for a very short time:

The Apostle here excuses himself for the severity of his former Epistle, and shows the happy fruits of the sorrow which he caused them. Knowing the advantages of this sorrow, he does not regret having caused it—although, before the return of Titus, he might have felt regret at having saddened them even for the shortest time. As to the Epistle itself, as it had been inspired by the Holy Ghost, he could not regret having written it, he only regretted its saddening effect. In the Vulgate, the words, “seeing that the same Epistle,” &c., are immediately joined to the foregoing, and contain a reason for the sorrow he felt before the arrival of Titus—viz., because his Epistle should have saddened them even for a short time—etsi pæniteret, videns, quod Epistola illa (etsi ad horam) vos contristavit. But, according to the Greek, the sentence concludes at the words, “and if I did repent; “and a new sentence commences with the words, “seeing that the same Epistle,” &c., ει δε και μετεμελομην· βλεπω ὅτι ἡ επιστολη εκεινη, ει και προς ὥραν ελυπήσεν υμας. A reading, according to which, these latter words are assigned as a reason why he did not repent. “I did not repent.” Because, although his Epistle saddened them for a short time, it was still a source of permanent joy of conscience. Hence, if the Greek reading be followed, some addition must be made, thus:—“For I see that this Epistle, although it has constristated you for a time,” (has still caused you permanent joy). The words in the parenthesis are added to the text by A’Lapide. The Vulgate reading, however, seems preferable. The Apostle is rejoiced, not at their sorrow, but at its result—viz., their penance and reformation.

2 Cor 7:9. Now, I am rejoiced, not only on account of your sorrow, but also because by that sorrow you were brought to penance, unto the performance of penitential works. For you were made sorrowful on account of the offence offered to God; so that far from receiving any detriment from our correction, you, on the contrary, have derived great profit from it.

“That you might suffer damage by us in nothing.” There is a meiosis here. The words convey more than they express; they imply not only the absence of all detriment, but even positive gain and spiritual advantage.

2 Cor 7:10. For, the sorrow, which is conceived from motives of the love and fear of God, and which is pleasing to him, begets penance, which is the cause of salvation, that is to last for ever; which penance, therefore, is never to be repented of; but the sorrow arising from the love of the world, begets eternal death.

“Steadfast.” It is not easy to see from the Greek with what words this is to be joined. The Greek is, αμεταμελητον, which is not to be repented of, and may refer it to either “salvation,” σωτηριαν, or “penance,” μετανοιαν. According to the Vulgate, it is more properly joined to “salvation,” thus:—“Working penance causing salvation which will never end.” But, according to the Greek, it is referred by many to “penance,” thus:—Worketh penance which causes salvation, and is, therefore, not to be repented of. Both meanings are united in the Paraphrase.

2 Cor 7:11. For, behold in your own case a proof of this. Your own sorrow, according to God, what effects has it not produced in you? What solicitude to appease God and remove scandals; and not only that, but it has stimulated you to enter upon an apologetic defence of your own conduct before Titus in regard to the incestuous man; still more, it has created in you a just indignation against this sinful man; and not only that, but a fear lest such crimes be again repeated; not only that, but a desire of offering satisfaction to God; not only that, but zeal against scandals; not only that, but the proper infliction of punishment on this, and other such offenders. In a word you have proved yourselves to be pure and innocent in everything connected with the shameful crime referred to.

As a proof that sorrow, according to God, worketh salutary penance, he instances its effects on themselves. He points out the seven effects which it caused in them:—“Defence” (in the Greek, apology), refers to their clearing themselves before Titus of any participation in the guilt of the incestuous man. “Desire,” may likewise mean, a desire of seeing us. “Zeal,” may also refer to their defence of himself against his enemies, the false teachers. “In the matter,” viz., the incest, he forbears mentioning it, to mark his horror of it.

This passage furnishes the clearest refutation of the erroneous notions formed by heretics with respect to penance, which, according to them, consists in mere feelings of sorrow, and a mere change of heart. For, the Apostle draws a distinction between the sorrow of heart and penance, as between cause and effect. “The sorrow according to God, worketh penance” (verse 10). Therefore, penance does not consist in mere sorrow. He also feels rejoiced, not because they were “made sorrowful” but because they were made sorrowful unto penance (verse 9). For salutary penance, therefore, more than sorrow of heart is required. Penitential works, such as the Apostle here states to be its fruits, in the Corinthians (verse 11), are necessary as its complement. Mere sorrow, unaccompanied by penitential works, ordinarily speaking, is worth nothing.

2 Cor 7:12. Therefore, although I addressed to you this letter of reproof, I did so, neither on account of him who sinned, nor of his father, the injured party, but principally to manifest the pastoral solicitude which I feel for you all before God, and to guard you against vicious contagion.

“Who suffered the wrong,” viz., the father. From this it is generally inferred, that the father of the incestuous man was still alive.

2 Cor 7:13. Having, therefore, known the success of our admonition, we have been consoled, and this consolation has been increased by the joy which Titus felt; for, his soul was refreshed by you all.

“Therefore we were comforted.” Which runs thus in the Greek: on this account we have been consoled in your consolation. The meaning does not differ from that expressed in the Vulgate, by taking the words, “your consolation,” actively, to signify the consolation you caused us. There will, then, be no difference; as the words will only convey a repitition of what he asserted before—viz., that he was consoled by the accounts which he received regarding the Corinthians, and, he adds, that the joy which Titus felt at their reformation, added to his consolation.

2 Cor 7:14. And, it added to my consolation, that if I made you in any way a subject of my boasting, I was not ashamed of it afterwards; but as all things that we spoke to you were found to be true, so have all which we spoke to Titus regarding you, been fully verified.

“As we have spoken all things to you in truth.” These words are generally-understood of the things preached to them by the Apostle, whose words were neither changeable nor inconstant (chap. 1). Others understand them as referring to the character which St. Paul gave of Titus to the Corinthians; and as they have found that the Apostle’s character of Titus was fully verified, so has Titus found the character given of them by the Apostle equally well grounded.

2 Cor 7:15. Hence, the tenderness and magnitude of his affection for you, when he calls to mind the promptness with which all of you obeyed my injunctions, and the reverential fear and respect with which he was received by you.
“His bowels.” referring to his tender affection.

2 Cor 7:16. I rejoice that I can repose confidence in your fidelity to comply with all my wishes and injunctions.
“In all things I have confidence in you.” So that I can exhort, rebuke, instruct, and propose advice on any subject. This serves as a preparation for the subject of alms-deeds, which he proposes, in the next chapter.

Father MacEvilly's Commentary on 2 Corinthians Chapter 6

ANALYSIS OF 2 CORINTHIANS CHAPTER 6
Scripture links are to the Douay Rheims translation

In this chapter, the Apostle, as ambassador of Christ, exhorts the Corinthians to correspond with the graces bestowed on them through the Apostolic ministry; and, in order to stimulate them the more, he tells them that the present is the acceptable time referred to by the Prophet Isaias (2 Cor 6:1-2). In the next place, he recounts the virtues which distinguish both himself and his fellow-labourers, while, at the same time, he tacitly reproaches the false teachers with the total absence of these necessary virtues, so befitting every minister of the Gospel (2 Cor 6:3–11). He then apologizes for the freedom with which he thus addresses the Corinthians, by assuring them of his intense affection for them, from which alone this unreserved freedom of speech proceeded (2 Cor 6:12). He mildly reproaches them with a want of correspondence, by making a return of affection for himself (2 Cor 6:12-13). As ambassador of Christ, he exhorts them to avoid all intercourse in religion with the Pagans, and assigns several reasons of propriety and congruity for this (2 Cor 6:14–16). He finally concludes with a quotation from the Old Testament, wherein God tells his people to have nothing to do with the unclean, and, in case of compliance, holds out the promise of the highest rewards.

COMMENTARY ON 2 CORINTHIANS CHAPTER 6
Text in purple indicates Fr. MacEvilly's paraphrase of the scripture he is commenting on

2 Cor 6:1. As co-operating, therefore, with Christ in the work of your redemption, we exhort you not to receive in vain—that is, not to render unavailing—the great grace of redemption, applied to you through our ministry.

“Helping.” The Greek word, συνεργουντες, means, co-operating in the great work of redemption and reconciliation with God. “Grace of God,” viz., the great benefit of redemption and reconciliation through Christ, applied to mankind by the ministry of the Apostles. Under it are included the particular graces necessary to attain the great end of redemption. “In vain”; rendering it useless and of no avail to you for want of due correspondence.

2 Cor 6:2. For, God has promised, through his Prophet Isaiah (Isa 49:8), that in an accepted time, he would hear his Son praying for the salvation of the world; and, that in the day of salvation he would assist him, while labouring in the same cause. Behold, now is the acceptable time referred to by the Prophet; now is the day of salvation, of which you should avail yourselves.

For the purpose of conveying a stronger inducement to the Corinthians to correspond the more faithfully with divine grace, and to attend to their salvation, he says that the present is the time of grace and salvation referred to by the Prophet, Isaiah (Isa 49:8). These words of the Prophet are generally understood to have been spoken by the Eternal Father to his Son, promising that at a future day, at a time acceptable to all, and to be desired by them, when he was to call the Gentiles to the faith, he would listen to his prayers in their behalf, and assist him in the work of salvation. The prophetic quotation is read in the past tense, although it has a future signification, a thing not unusual in prophetic writings. “Behold now is the acceptable time referred to by the prophet,” “now is the day,” &c. The fulfilment of this promise has been reserved for the time of the New Law, which may be justly termed, the law of grace.

2 Cor 6:3. While co-operating with God in the work of your redemption (verse 1); we take care to give no cause whatever for offence to any person, lest our ministry should be brought into disrepute or censure of any kind.

“Giving no offence,” &c. (In Greek, μὴδεμίαν ἐν μηδενὶ διδόντες προσκοπήν, giving no offence in anything). This verse is to be immediately connected with verse 1; and verse 2 is to be read in a parenthesis. “We co-operating,” &c., verse 1 (…), and “giving no offence to any one,” lest by any irregularity of life, or any conduct unbecoming our state, our ministry should be brought into disrepute and rendered useless, “exhort you,” verse 1. The first duty which every minister of religion owes himself and the gospel is, to avoid scandal of every kind; otherwise, his preaching will be as contemptible, as his life. “That our ministry.” In Greek, ἡ διακονία, that the ministry.

2 Cor 6:4. But rather, in all things, we commend and exhibit ourselves to men as becomes the ministers of Christ, in the exercise of much patience, in enduring daily and ordinary wants, in grievous necessities, in anguish and trials of the most distressing nature.

In the next place, he must not only be irreprehensible, but, a pattern of all virtues. “Let us exhibit.” In Greek, συνιστανοντες, exhibiting ourselves, i.e., commending ourselves in everything as becomes the ministers of Christ. “In much patience.” He particularizes the instance in which patience is to be practised, viz., “in tribulation,” i.e., ordinary wants.—(See Paraphrase). These three instances, in which patience is to be exercised, increase in intensity. “Distresses” are more severe than “necessities,” and the latter more severe than “tribulations.”

2 Cor 6:5. In enduring stripes, in chains and imprisonment, in tumults of the people stirred up everywhere against us, in sustaining labours for the preaching of the gospel, in want of rest and sleep, in fasting, whether voluntarily undertaken, or resulting from want and necessity.

Under “stripes” is included stoning. “Seditions” refer to tumults of the people driving the Apostles from place to place.

2 Cor 6:6. We exhibit ourselves, as becomes the ministers of Christ, in purity of mind and body, in the knowledge of the truths of faith, and in the power of explaining them by human examples—in the exercise of lenity towards those who offend us—in an accommodating sweetness of temper and of manners—in a line of conduct which will manifest and display the gifts of the Holy Ghost—in unfeigned and efficient love of our neighbour.

“In “chastity.” i.e., purity of mind and body. This is the precious ornament of the Christian priesthood. By many divines it is assigned as a mark of the true Church, inasmuch as it is never practised among heretics, nor can it; because the persevering practice and preservation of this amiable virtue is most difficult, and requires the continual aids of divine grace, which grace is principally imparted through the sacrament of Penance and the Holy Eucharist, of which those outside the Church are totally bereft.

“In knowledge.” This word bears the same signification here as in 1 Cor 12, viz., the faculty of explaining the truths of faith by examples derived from human things. A knowledge of the sacred sciences, viz., Scripture—Theology, Dogmatic, Moral, and Ascetic—should ornament the Christian minister. “The lips of the priest should guard knowledge.” “If he repel knowledge, God will repel him.”

“Sweetness.” That urbanity of manners which accommodates itself to the wants and dispositions of all. “In the Holy Ghost,” i.e., in the manifestation of all the gifts of the Holy Ghost. “In charity,” &c. In sincere charity and love of our neighbour, manifesting itself not only in word, but in work and in truth.

2 Cor 6:7. In preaching the pure, unadulterated word and holy truths of God, which derive their efficacy from the divine power; by being girt with the armour of justice both on the right and on the left, i.e., in making prosperity and adversity the instruments of virtue.

“In the word of truth.” The words, exhibiting ourselves, &c. (verse 4), are here continued. We exhibit ourselves in preaching God’s word unadulterated and unalloyed. “In the power of God.” These words are generally connected with “the word of truth,” thus—which word derives its efficacy from the power of God, who alone can impart and increase. Some commentators understand “virtue,” or “power of God,” to refer to the gift of miracles.

“Armour of justice on the right hand and on the left.” By “right and left,” are generally understood prosperity and adversity, which the Apostles made the arms or instruments of justice. Prosperity, the season for exercising humility and moderation; adversity, the season for patience and fortitude. “Justice” denotes, in a general manner, the practice of the different Christian virtues.

2 Cor 6:8. We pursue a course of virtue, as well when despised, as when honour is rendered to us, when men speak ill, as when they speak well of us. We are regarded by many as impostors, teaching errors; but unjustly, since we are faithful heralds of God’s truth. By many we are regarded as contemptible and obscure, but still, we are known and prized by God, who values our ministry.

We exhibit ourselves as ministers of God (verse 4). (These words are understood in the different members of these sentences). “By honour and dishonour,” by practising the several virtues suggested and dictated by each kind of treatment. These are the arms of justice, on the right and on the left.

2 Cor 6:9. Our death is regarded as always inevitable, owing to the risks we run, and still, through God’s interposition, we live. We are publicly chastised, and still, we are not put to death.

“Dying;” owing to continual exposure to the most imminent risks. “Chastised,” by being whipped with scourges. Still, they are “not killed,” because God interposes to save them.

2 Cor 6:10. In consequence of the many evils we endure, we are regarded as sorrowful; still, we interiorly rejoice in the Lord. We are considered to be poor and needy; and still, we enrich many. We appear like men destitute of everything; and still, we possess all things in Christ.

“Needy;” owing to their renunciation of all temporal possessions. “Enriching many,” with spiritual blessings, and also with alms collected for them among the faithful. “As having nothing”; no dominion over property. “Possessing all things”; all they wish for are the necessaries of life, with which God supplies them. They possess all things, as to use, just as much as if they were their real owners. Moreover, they possess all things in God, in whom every good is eminently contained. It is deserving of remark, that in recounting the several virtues practised both by himself and his colleagues, the Apostle marks out a line of conduct which all future ministers of the gospel should pursue, after his own example. He, at the same time, indirectly strikes at the false teachers, by insinuating that their lives were distingnished by none of those apostolic virtues.

2 Cor 6:11. We enter on this recital of our virtues and sufferings, solely from motives of the purest friendship and affection; for, O Corinthians! our mouth is opened to communicate to you freely and unreservedly our thoughts. Our heart is dilated from the vehemence of our affection for you.
He excuses himself for having enumerated the several virtues practised by himself and his colleagues in the ministry, and says, he did so from no motive of self-praise, but from pure affection—from a wish to communicate to them freely his thoughts and the overflowing feelings of his heart, as friends are wont to treat with friends. He also, in expressing his affection for them, wishes that they would take in good part the reproach which he is about addressing to them (verse 14), for holding intercourse with the Pagans.

2 Cor 6:12. You are not straitened, you rather hold a spacious place, in our heart and affections, but you do not fully correspond with our feelings, as your bowels are contracted in your affection for us.

While his bowels are enlarged and his heart dilated to give them all a spacious place in his affections, they, on their part, are wanting in a return of the like generosity towards him. It is likely, that the insinuations of the false teachers, as well as his own stern rebukes, and his denunciations of their prevalent vices, had estranged many of the Corinthians from the Apostle.

2 Cor 6:13. But in order to make a return of mutual love for us—I speak to you as to my beloved children—become enlarged in your affection for us, as we feel towards you.

In this verse, he exhorts them to enlarge the bowels of their affection for him, as he had done for them. “Having the same recompense.” The Greek is, την δε αυτην αντιμισθίαν, according to the same recompense—κατα, is understood—by making a return of the same love and affection which I have for you.

2 Cor 6:14. Bear not the same yoke with unbelievers. For, what agreement can there be between justice and injustice? What fellowship or commerce can exist between light and darkness?

The Apostle, as ambassador of Christ, cautions the Corinthians against a practice dangerous alike to their faith and morals—viz., that of contracting very intimate engagements with infidels. It would appear that he alludes particularly to inter-marriages with the Pagans. He cautions the faithful against contracting new marriages with them. As to the marriages already contracted, he disposed of that question (1 Cor 7:13); and the diriment impediment, disparitas cultus, was not instituted for six centuries after this period. The yoke, then, which he dissuades them from bearing with the infidels—a yoke of disparity, as the Greek word, ετεροζυγουντες, implies—is the contracting any close engagements with them, such as would endanger their faith or morals, particularly, the most lasting of all engagements, that of marriage. This prohibition he grounds on the inequality that exists between both parties, and the incompatibility of their union. On the one side, are Christ, justice, light, faithful, temple of God; on the other, Belial, iniquity, darkness, unbeliever, idols—things in themselves perfectly opposed and incompatible.

2 Cor 6:15. What concord can there exist between Christ and Belial? Or what communion can there be between a believer and an unbeliever?

No commentary is offered in this verse.

2 Cor 6:16. Or what agreement hath the temple of God with idols? For, you are the temple of the living God, as God himself testifies in the Holy Scriptures:—“I shall dwell in them and walk among them, and I will be their God, and they, in turn, shall be the people specially consecrated to me.”

In this verse he undertakes to prove, from the 26th chapter of Leviticus, that the Christians are the temples of God. The passage quoted here, literally regarded the tabernacle or portable temple of the Jews: of it, God says—“I will place my tabernacle in the midst of you, and my soul shall not cast you off. I will be to your God,” &c.—(Lev 24:11-12). The Apostle quotes the passage with a change of the second person into the third. “I will dwell in them, their God: they, my people.” The words express the special protection which God meant to extend to the Jewish people, and, in a more particular way, to the spiritual Israel of the New Law. In their mystical, or allegorical sense, they refer to the soul of the just man, which is a kind of movable temple of God.

2 Cor 6:17. Wherefore, go out from the midst of the profane and separate yourselves from all intercourse with them, and be not polluted by their uncleanness.

He grounds the prohibition, secondly, on the precept given to the Israelites, to fly the impurities of the Babylonians.—(Isa 52:2). For, if it were imperatively enjoined on the Jews to fly any intimate association with the Pagans of Babylon, much more obligatory is it on the Christians of Corinth, called to a higher state of sanctity, to shun all dangerous communications with Pagans, of still more corrupt and dissolute morals.

2 Cor 6:18. And should you do so, I will not leave you desolate or devoid of all comfort. I shall be to you a father, and you shall hold the place of sons and daughters with me, saith the Lord Almighty.

It is not well ascertained from what part of Scripture the words of this verse are quoted. They are generally referred to chapter 30 of Jeremiah. Others refer them to chapter 43 of Isaiah. From whatever place taken, they certainly refer to the adoption of the children of the New Testament, and both sexes are referred to, “sons and daughters,” because, both sexes are concerned in the intermarriages with the Pagans, the abuse particularly referred to by the Apostle in this passage.