The Great Commentary of Cornelius a Lapide: the Second Epistle to the Corinthians
In necessities . — In want of food, drink, and clothing. Theophylact takes the word in a more general sense, as denoting the intensity and severity of his tribulations, when they become so overwhelming that escape seems impossible, and drive a man into extreme necessity , and as it were stifle him.
Ver. 5. — In tumults. Being constantly hunted from one city to another, so that I have no place to abide in, but am forced to be always going hither and thither. The word may, however, also denote popular outbreaks or tumults, as in S. Luke xxi. 9.
Ver. 6. — By pureness . Being pure in all things, not only inasmuch as Paul was guiltless of bribery, and forbade his disciples to yield to it, but also because he preached not at others’ expense, as Theophylact says. The Latin version gives the word a narrower meaning, as denoting pure and perfect chastity, abstinence from every lustful action, the cultivation of angelic purity, such as was seen in Paul and the other Apostles. Every infidel and heretic looks upon this as a token that a man is a true minister of God ; and he rightly thinks that chastity with himself is impossible. It is possible among Catholics alone, inasmuch as they are sharers in the true faith and in the grace of God. Hence you will not find among heretics virgins or houses of virgins, or monks or monasteries, no, nor even celibate priests. These are to be found in every age in the Roman Catholic Church alone, which has followed, and taught her members to follow, Paul and the other Apostles as her guides and teachers.
By knowledge. Let us see that we do not appear to some to be unskilled and untaught as to what things Christians are to do and avoid. Let us rather show that we know such things, by teaching others the good they are to do, and the evil that they are to avoid, that so they may attain salvation, and that all may know us to be God’s ministers, preachers, and Apostles. So Ambrose. Anselm, not amiss, thinks that knowledge here denotes acquaintance with the Holy Scriptures.
By kindness . Let us not be rancorously bitter against those who trouble us, but let us be gentle and kindly disposed to them, in thought, word, and deed, that all may say that we are God’s ministers. It is evidently a sign of adamantine fortitude, says Theophylact, when any one, being harassed and attacked on every side, is not only long-suffering, but also gentle and kind. It is superhuman, Christ-like, God-like.
Such was S. Athanasius, of whom Nazianzen says in his oration in his praise : “Athanasius was in his life high and lifted up, in his mind filled with humility ; of such urbanity that all might easily approach him ; forgiving, free from all anger, compassionate , pleasant in speech, pleasanter still in his life, in shape like an angel, in mind still more angelic, calm when rebuking others, able to instruct when he gave praise, as far removed from easygoing carelessness as from harsh severity ; in short, he was adamant to those that struck against him, a magnet to those that stood apart from him.”
By the Holy Ghost. By the gifts of the Holy Spirit, and by the works we do by His help and guidance. Let us do everything with so pious, kind, sincere, and fervent spirit, that it may be apparent that we are not moved by vanity or pride, but by the Holy Spirit. So Anselm, Theophylact, Chrysostom.
Ver. 7. — By the word of truth. By purely and sincerely preaching Gospel truth, let us show ourselves ministers of God.
By the power of God. By working miracles, or rather, with Chrysostom, by Christian constancy and fortitude displaying itself in so many adversities, so many labours, such vehemence of word, and so effectual preaching. All such things come to us through the power of God, and prove us to be powerful ministers of Him, worthy of all admiration.
By the armour of righteousness on the right hand and on the left. Both in prosperity and adversity let us take as our arms works of righteousness, i.e., of virtuous deeds springing from a righteous and holy life, that we may neither be lifted up by prosperity nor cast down. So Anselm. But Chrysostom and Theophylact say that the left hand denotes adversity, and the right prosperity, which two things, by alternate action, fortify the servants of God like armour, so that they are neither exalted to pride nor cast down into despondency.
Ver. 8. — By honour and dishonour. Whether we are honoured and praised, or dishonoured and abused, as, e.g., when the Lycaonians wished to worship Paul as God, and directly afterwards to stone him as an impostor. The preposition by is here equivalent to
By evil report and good report . Whether we are spoken evil of, or are in great repute.
As deceivers. Regarded as such, says Ambrose, when yet we are true.
As unknown , and yet well known. Looked upon by unbelievers and heretics as unknown and obscure, but yet well known to God and our own consciences (Ambrose).
Ver. 9. — As dying. We may seem to be always dying through our daily dangers, persecutions, and trials, but God preserves us alive and unharmed.
As chastened and not killed. Let us show ourselves as ministers of God (ver. 4), by being chastened and not killed.
Ver. 10. — As poor, yet making many rich. By enriching them with earthly goods as well as with things Divine and heavenly. S. Paul was collecting alms for the poor Saints, and especially those of Jerusalem.
As having nothing , and yet possessing all things. (1.) I have all things necessary, and I want no more ; nay, what is more, I despise them as vile and beneath me, whence I am as though I possessed all things. (2.) Though we Apostles are poor, yet are we the head of the faithful, the richest of whom bring all their goods and lay them at our feet (Ambrose and Anselm). Cf. Chrysostom here and Homily (in Moral). (3.) Possessing all things may also be understood to mean, having books, garments, and all other necessary things, all meaning “some out of all,” and being “distributed” according to classes of individuals, and not according to the individuals of classes. Others say that all things refers to God, and they who possess Him possess all things. But this last sense is mystical and symbolical.
Anselm remarks that as though is here prefixed to what is painful, but not to what is joyful, because all the sadness of the Saints is but apparent. It is short-lived, and passes away as a dream, and seems but a shadow, and is not sorrow, but a mere semblance of it. The joy of the Saints, however, has no as though, because it is founded on the sure and certain hope of eternal bliss. On the other hand, the joy of the wicked has here the prefix as though , because it is brief and shadowy as a dream, while their sorrow will have no as, because it will be eternally bitter.
Observe the nature of the life of Paul and the other Apostles.