2 Corinthians 4:1-6; 15-18
Brethren: Seeing we have this ministration, according as we have obtained mercy, we faint not, but renounce the hidden things of dishonesty, not walking in craftiness, nor adulterating the word of God, but by manifestation of the truth commending ourselves to every man’s conscience, in the sight of God. And if our Gospel be also hid; it is hid to them that are lost: in whom the God of this world hath blinded the minds of unbelievers, that the light of the Gospel of the glory of Christ, Who is the image of God, should not shine unto them. For we preach not ourselves, but Jesus Christ our Lord: and ourselves your servants through Jesus. For God, Who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Christ Jesus. For all things are for your sakes: that the grace, abounding through many, may abound in thanksgiving unto the glory of God. For which cause we faint not; but though our outward man be corrupted, yet the inward man is renewed day by day. For that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory; while we look, not at the things which are seen, but at the things which are not seen. For the things which are seen, are temporal: but the things which are not seen, are eternal.
Haydock
Verse 1. The apostle, having in the last chapter shewn the excellence of his ministry above that of the law, proceeds to inform them of his own labours, &c. in order to destroy the credit which the false teachers had acquired amongst the Corinthians, and to caution them against any attempts that these teachers might make to destroy what had caused S. Paul so much trouble to effect. But he still refers all to God. As for these false teachers, what Churches had they founded? what persecutions have they endured? Calmet.
Verse 3. The apostle here brings another proof of the sincerity of his preaching, viz. the success with which it is attended: And he says, if there be any who have not yet received it, that is their own fault. For had they been as eager to receive it, as we have been to announce it to them, the whole world had long since been converted. Theodoret.
Verse 4. In whom the God of this world hath blinded the minds of unbelievers. Thus the words are placed, both in the Latin and Greek text, so that the true God seems to be called the God of this world, as he is elsewhere called the God of heaven, the God of Abraham. God, says S. Chrys. blinded, that is, permitted them to be blinded. Others translate, in whom God hat blinded the minds of the infidels of this world; so that this world may be joined with unbelievers, and not with God: and by the God of this world, some understand the devil, called sometimes the prince of this world, that is, of the wicked. Wi.
Verse 6. The light to shine out of darkness. He alludes to what is related at the first creation, when God divided the light from darkness. Gen. i. 4. — In the face of Christ Jesus, which may signify in the person of Christ, who was the true light enlightening every man, that comes into this world. John i. 9. Wi.
Verse 15. &c. For all things, that we suffer, are for your sakes, that many may be brought to give thanks, and to praise God for eternity. This encourages us not to fail, nor faint in the cause of God, under these momentary and light tribulations, which mark in us above measure, an exceeding and eternal weight of glory. See the Greek text. Wi.
Verse 17. Worketh. In the Greek, katergazetai, which the English Bible of the year 1577 falsely renders by prepareth, unwilling to allow, with the apostle, that tribulation worketh eternal glory. The ardour with which the apostle speaks is sufficient to inspire the most timid with courage. A life full of crosses, labours, persecutions, injuries, &c. he calls momentary and light, if compared with the eternal, immense, and incomprehensible glory prepared for us. S. Aug. — All earthly substance, compared with the happiness of heaven, is rather a loss than a gain. This life, when put in comparison with that to come, is rather a death than life. S. Greg. in Evangel.
Denzinger
803: Concerning the Increase of Justification Received
Council of Trent SESSION VI (Jan. 13, 1547) Decree On Justification Chapter 10
Having, therefore, been thus justified and having been made the “friends of God” and “his domestics” [John 15:15; Eph. 2:19], “advancing from virtue to virtue” [Ps. 83:8], “they are renewed” (as the Apostle says) “from day to day” [2 Cor. 4:16], that is, by mortifying the members of their flesh [Col. 3:5], and by “presenting them as instruments of justice” [Rom. 6:13, 19], unto sanctification through the observance of the commandments of God and of the Church; in this justice received through the grace of Christ “faith cooperating with good works” [Jas. 2:22], they increase and are further justified [can. 24 and 32], as it is written: “He that is just, let him be justified still” [Rev. 22:11], and again: “Be not afraid to be justified even to death” [Sirach. 18:22], and again: “You see, that by works a man is justified and not by faith only” [Jas. 2:24]. And this increase of justice Holy Church begs for, when she prays: “Give unto us, O Lord, an increase of faith, hope and charity” [13th Sun. after Pent.].
810: The Fruit of Justification, that is, the Merit of Good
PAUL III 1534-1549 COUNCIL OF TRENT 1545-1563 SESSION VI (Jan. 13, 1547) Decree On Justification
Nor indeed is this to be omitted, that although in the sacred Writings so much is ascribed to good works, that even “he that shall give a drink of cold water to one of his least ones” Christ promises “shall not lose his reward” [Matt. 10:42], and the Apostle testifies “that that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory” [2 Cor. 4:17]; nevertheless far be it that a Christian should either trust or “glory” in himself and not “in the Lord” [cf. 1 Cor. 1:31; 2 Cor. 10:17], whose goodness towards all men is so great that He wishes the things which are His gifts [see n. 141] to be their own merits [can. 32]. And whereas “in many things we all offend” [Jas. 3:2; can. 23], each one should have before his eyes the severity and judgment as well as mercy and goodness; neither ought anyone to judge himself, even though he be “not conscious to himself of anything,” since the whole life of men must be judged and examined not by the judgment of men, but of God, who “will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise from God” [1 Cor.4:4ff.], “who,” as it is written, “will render to every man according to his works” [Rom. 2:6].
After this Catholic doctrine of justification [can. 33]–which, unless he faithfully and firmly accepts it, no one can be justified–it seemed good to the holy Synod to add these canons, so that all may know, not only what they must hold and follow, but also what they ought to shun and avoid.