John Calvin on 2 Corinthians 6:8-10

8. By honor and dishonor This is no slight test for subjecting a man to trial, for to a man of a noble spirit nothing is more unpleasant, than to incur disgrace. Hence we may observe in all histories, that there have been few men of heroism that have not fallen back, on being irritated by insults. “Il y en a eu bien peu, qui estans irritez des iniures et mauuais traittemens que on leur faisoit, ne se soyent descouragez, et n’ayent laissez leur train de vertu;” — “There have been very few of them, who have not, on being irritated by injuries and bad treatment shown them, felt discouraged, and left off their virtuous career.” Hence it is indicative of a mind well established in virtue, not to be moved away from one’s course by any disgrace that may be incurred — a rare virtue, but one without which you cannot show that you are a servant of God. We must, it is true, have a regard to good character, but it must be only in so far as the edification of our brethren requires it, and in such a way as not to be dependent on reports “Du bruit qu’on fera courir de nous;” — “On reports that may be circulated against us.” — nay more, so as to maintain in the same even course in honor and in dishonor. For God allows us to be tried even by the slander of wicked men, with the view of trying us, “Voulant essayer si nous cheminons droit settlement pour l’amour de luy, sans cercher autre recompense;” — “Wishing to try whether we walk aright, purely from love to Him, without seeking any other reward.” whether we act uprightly from disinterested motives; “Gratuito;” — “gratuitously.” — There can be no doubt, that Calvln has here in his eye Job 1:9. “Doth Job fear God for nought?” The Hebrew word החנים (hachinnam,) is rendered in the Septuagint δωρεὰν — gratuitously for if one is drawn aside from duty by the ingratitude of men, that man shows that he had not his eye directed to God alone. As then we see that Paul was exposed to infamy and insults, and yet did not on that account stop short, but held forward with undaunted courage, and broke through every impediment so as to reach the goal, “Mesme faisant violence ... tous empeschemens, est venu, comme par force, jusques au bout;” — “Even breaking violently through all impediments, came, as it were, by fource to the goal.” let us not give way, if the same thing should befall us.

As deceivers Here he relates, not simply in what estimation he was held by the wicked and those that were without, (1 Corinthians 5:12,) but also what views were entertained of him by those that were within. Now let every one consider with himself, how unseemly was the ingratitude of the Corinthians, and how great was his magnanimity in struggling forward, in spite of such formidable obstacles. By indirect representations, however, he sharply reproves their perverse judgment, when he says that he lives and is joyful, while they despised him as one that was dead and overwhelmed with grief. He reproaches them, also, with ingratitude, when he says, that he made many rich, while he was contemned on account of his poverty. For they were of the number of those whom he enriched by his wealth: nay more, all of them to a man were under obligations to him on many accounts. Thus he said previously, by way of irony, that he was unknown, while at the same time the fruit of his labor was everywhere known and celebrated. But how cruel to despise the poverty of the man who supplies you “Qui to fournit et enrichit par son abundance;” — “Who furnishes and enriches thee by his abundance.” from his abundance! He means spiritual riches, which ought to be much more esteemed than earthly.

2 Corinthians 6:11-18

11. O ye Corinthians, our mouth is open unto you, our heart is enlarged.

11. Os nostrum apertum est ad vos, O Corinthii, cor nostrum dilatatum est.

12. Ye are not straitened in us, but ye are straitened in your own bowels.

12. Non estis angusti in nobis, sed angusti estis in visceribus vestris. “En vos entrailles, ou, affections;” — “In your bowels, or, affections.”

13. Now, for a recompence in the same, (I speak as unto my children,) be ye also enlarged. “Or ie requier de vous la pareille, comme de mes enfans, ou, Or pour nous recompenser de mesmes (ie parle comme ... mes enfans;)” — “But I require the like from you — as from my children, or, But for a recompense to us of the same, I speak as to my children.”

13. Eandem vero remunerationem, nem, ut a filiis, exigo: dilatamini et vos.

14. Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

14. Ne ducatis iugum cum infidelibus: quæ enim participatio iustitæ cum iniquitate: quæ communicatio luci cum tenebris?

15. And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?

15. Quis consensus Christo cum Belial: aut quo portio fideli cum infideli?

16. And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.

16. Quautem conventio templo Dei cum idolis? vos enim estis templum Dei viventis: quemadmodum dicit Deus (Leviticus 26:12,) Habitabo in ipsis, et in medio eorum ambulabo: et ero Deus illorum, et erunt mihi populus.

17. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,

17. Quamobrem exite de medio eorum et separamini, dicit Dominus (Ies. lii. 11,) et immundum ne tetigeritis:

18. And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

18. Et ego suscipiam vos, et ero vobis in patrem, et eritis mihi in filios et filias, dicit Dominus omnipotens, (Jeremiah 31:9.)