2 Corinthians 6:1Meaning & Commentary from the Church Fathers

“Therefore do not think that, because God sent those who call, this calling will continue forever.

“It will continue only until the second coming. He will call as long as we are here, but after that there will be judgment and torment.

“This,” he says, “is what moves us to call you.”

He often stirs believers not only by the greatness of the blessings and by God’s love for mankind, but also by the shortness of the time.

Thus in other epistles he says, “now our salvation is nearer” (Rom 13:11), and again, “The Lord is near” (Phil 4:5).

Here he does still more. He urges believers not only by the shortness of the time given, but also because this time alone is favorable for salvation.

“Behold,” he says, “now is the accepted time; behold, now is the day of salvation.”

Let us not lose the favorable time, but let us show care worthy of the grace given to us.

“For this reason,” he says, “we ourselves hasten, knowing both the shortness and the favorable character of the time.”

This is why he said, “we beseech you,” and, “as fellow-workers.”

“As fellow-workers with you,” because “we help you more than God, from whom we have been sent. He has need of nothing; the whole salvation extends to you.”

Yet this does not deny that the Apostles were also fellow-workers with God, as he says elsewhere: “For we are God’s fellow-workers” (1 Cor 3:9).

“To this salvation,” he says, “we call you: ‘we beseech you.’

“When God calls to salvation, He does not simply call. He sets forth His rights to do so, namely, that He gave His righteous Son, who knew no sin.

“For us sinners He made Him sin, that we might be made righteous.

“One who has such rights, and is God, ought not even to have to call, especially disobedient men. Rather, we ought to call upon Him every day.

“And yet He calls. But we,” he says, “when calling you, can present no right or benefit of our own, except this alone.

“We beseech you in the name of God, who has revealed such great benefits to you.

“We beseech you so that you may receive His benefit and not reject the gift. Therefore listen to us, and do not receive in vain the grace offered to you.”

Lest the hearers think that reconciliation consists only in believing the One who calls, he also requires amendment of life.

For after receiving forgiveness of sins and being reconciled to God, to live again as before is the same as returning again to enmity.

With regard to life, it is to receive grace in vain. Grace will not save us if we live impurely.

On the contrary, it will harm us all the more and double our sins if, after such knowledge and such a gift, we return to our former lawlessness.

Yet the Apostle does not yet say this plainly, lest he make his word burdensome. He says only that otherwise we shall receive no benefit.

Those called to the place of the Lord's brethren must not offend such grace of God, nor betray such dignity by negligence concerning God's will.

Rather, they must obey the same Apostle, who says, "I, a prisoner in the Lord, beseech you to walk worthily of the calling with which you were called" (Eph 4:1).

From these apostolic words we learn first that God sends down His grace upon all. He sends it not only upon those who by its power bear the fruit of good works, but also upon those who bear no fruit of virtue.

For He "makes His sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous" (Mt 5:45).

Second, we learn that the very grace of God becomes vain, that is, useless, in those who do not do good works.

The Lord Himself explains this in the parable of the talents (Mt 25:15). He gave talents to all, but not all increased them, and therefore not all received benefit from them.

Third, we learn how we ought to teach the brethren: not by exhortation alone, but by good example, by prayer to God, and by brotherly care.

We should teach not by accusations and insults, but by request and entreaty.

Next the Apostle also gives the reason why, working together with them, he entreated them that the grace of God not prove inactive in them.

Grace will not save us amid an impure and dishonorable life. On the contrary, it harms us still more and doubles our sins, if after such knowledge and such a gift we return to our former iniquities."

"Therefore do not give yourselves over to carelessness. Strive in every way to please God.

Do not think that this entreaty will continue forever.

Behold, now is the acceptable time.

What time is this? The time of gift and grace, in which no accounting for sins is demanded and no condemnation is pronounced.

Rather, together with forgiveness of sins, countless blessings are offered for enjoyment: justification, sanctification, and all the rest.

For at the coming of a king, it is not a time of judgment, but of mercy and salvation.

Even with earthly kings, during a celebration, one who has labored only a little receives great gifts.

For now is the time of grace, the grace of God, in which crowns can easily be obtained.

For if God received and forgave us when we were burdened with so many sins, will He not much more receive us after we have been forgiven, when we bring something from our own free choice?"

To this Bishop Theophan adds: "The Apostle speaks as though saying: the acceptable time foretold by the prophet (Is 49:8) has come. Hasten to make use of it.

For if there is an acceptable time, it means there is also an unacceptable one.

That will be when the one Mediator comes to judge instead of interceding.

And who can say when it will come? Therefore do not delay."

"In an acceptable time I heard You."

"I heard" presents the Savior's prayer to God the Father, and "I helped" means the hearing of the prayer and the granting of everything requested.

When did the Lord Savior pray so fervently? The same Apostle says of this: "In the days of His flesh, He offered up prayers and supplications, with loud cry and tears, to Him who was able to save Him from death, and was heard because of His reverence" (Heb 5:7).

From this it is clear that by the acceptable time the prophet means the time when the Son of God, having been incarnate and having suffered, thereby opened all the treasuries of divine grace to the human race.

The important thing is not merely to enter this covenant and receive the grace joined to it. What is especially important is to fulfill its conditions exactly.

"Therefore listen to us, and do not receive the grace offered to you in vain. That is, lest they think reconciliation consists only in believing the One who calls.

He also requires amendment of life. For, after receiving forgiveness of sins and being reconciled with God, to live as before is the same as beginning enmity again and receiving grace in vain.

Grace will not save us amid an impure and dishonorable life. On the contrary, it will harm us still more and double our sins if, after such knowledge and such a gift, we return to our former iniquities.

However, the Apostle does not say this plainly, lest he make his word burdensome. He says only that otherwise we shall receive no benefit" (Saint Chrysostom).

With this thought concerning the content of the text, the word "working together," synergountes, can also have this meaning: continuing our work and labor, we also entreat you that grace not be received by you in vain.

The sense becomes: "working together with you. For, he says, we help you more than God, by whom we were sent. He has need of nothing; all salvation belongs to you.

Still, this does not deny that the Apostles were also fellow workers with God, as he says elsewhere: 'We are God's fellow workers' (1 Cor 3:9)" (Saint Chrysostom).

Theodoret says likewise: "He shows that those serving as ambassadors assist those being entreated, so that they may make use of divine grace and not render the divine economy empty and vain by showing a life contrary to it."

Theophylact admits both meanings, holding that when the Apostle says "working together," he means working together both with God and with men.

"We work together," he says, "both with you and with God: with you, that you may be saved; with God, that His desire to save us may be fulfilled."