5-2

            2 Cor. 5:5-10

5 He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee. 6 So we are always of good courage; we know that while we are at home in the body we are away from the Lord, 7 for we walk by faith, not by sight. 8 We are of good courage, and we would rather be away from the body and at home with the Lord. 9 So whether we are at home or away, we make it our aim to please him. 10 For we must all appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body.

160. – Here he discloses the author of the supernatural desire for a heavenly dwelling. For the cause of a natural desire that we be not despoiled is that the soul is naturally united to the body, and vice versa. But the desire to be clothed upon with a heavenly dwelling is not from nature but from God. Hence, he says, he who has prepared us for this very thing is God. As if to say: we wish to put on the heavenly dwelling, but in such a way as not to lose the earthly one. And yet it is God who effects in us the desire to be thus clothed over: “God is at work in you, both to will and to work for his good pleasure” (Phil. 2:13). The reason for this is that upon every nature follows a desire suited to the end of that nature, as something heavy naturally tends downward and seeks to rest there. But if a thing’s desire is above its nature, that thing is not moved to that end naturally, but by something else, which is above its nature. Now it is evident that to enjoy eternal glory and to see God by his essence, although it is appropriate to a rational creature, is above its nature. Therefore, the rational creature is not moved to desire this by nature, but by God himself, who prepared us for this very thing.

161. – How this is accomplished he adds, saying, who has given us the Spirit as a guarantee [pledge]. In regard to this it should be noted that God produces natural desires and supernatural desires in us: the natural, when he gives us a natural spirit suited to human nature: “God breathed into his nostrils the breath of life” (Gen. 2:7); but he gives the supernatural desires when he infuses in us the supernatural spirit, i.e., the Holy Spirit. Therefore he says, who has given us the Spirit as a guarantee, i.e., the Holy Spirit producing in us the certainty of this thing, with which we desire to be filled: “You were sealed with the Holy Spirit, which is the guarantee of our inheritance” (Eph. 1:13-14). He says, pledge, because a pledge has as much value as the thing for which it is given; but it differs from the thing for which it is given in this way, namely, that the thing is possessed with a fuller right, when it is already had, than the pledge is. For the thing is possessed as one’s own, but the pledge is kept and held as though giving assurance that the thing will be possessed. So it is with the Holy Spirit: because the Holy Spirit has as much value as heavenly glory. But there is a difference in the way he is possessed, because now we have him as a surety of obtaining that glory; but in heaven we shall have him as something now possessed by us. For then we shall have him perfectly, but now imperfectly. In this way, therefore, is grace’s desire deferred by a natural desire.

162. – But is it hindered? No, but grace’s desire conquers. Hence, he says, so we are always of good courage, knowing that while we are at home in the body we are away from the Lord. As if to say: there are two desires in holy men, one by which they desire a heavenly dwelling, the other by which they do not wish to be despoiled. If these were compatible, they would not be contrary, and one would not be delayed by the other. But the Apostle shows that they are incompatible and that one must prevail over the other. In regard to this he does two three things: first, he shows the incompatibility of these desires; secondly, he enters a proof (v. 7); thirdly, he shows which of them conquers (v. 8).

163. –He shows their incompatibility when he says, so we are always of good courage [always daring], knowing that while we are at home in the body we are away from the Lord. Properly speaking, to dare is to involve oneself in dangers of death and not to yield through fear. But although the saints naturally fear death, yet they dare to face the dangers of death and not yield because of a fear of death: “The righteous are bold as a lion” (Prov. 28:1); “In his days he feared not the prince” (Sir. 48:13, Vulgate). Knowing this, namely, that he strengthens our boldness not to fear death for Christ, that while we are at home in the body we are away, i.e., far away from God: “Woe to me because my stay has been prolonged” (Ps. 120:5, Vulgate). We are absent inasmuch as we are outside our native land, which is God. Otherwise, we would not be described as away from him. And this is not from our nature, but from his grace.

164. – That we are absent from the Lord is proved, when he says, for we walk by faith, i.e., we pass through this life in faith, and not by sight: because faith deals with things not seen. For the word of faith is as a lamp with which the road is lit in this life: “Your word is a lamp to my feet, and a light for my steps” (Ps. 119:105). But in heaven there will be no such lamp, because the radiance of God, i.e., God himself, has enlightened it (Rev. 21:23). Therefore, we shall then see him by sight, i.e., in his essence. But he says, we walk by faith, because faith is concerned with things unseen: “Faith is the substance of things hoped for; the conviction of things not seen” (Heb. 11:1). But as long as the soul is united to the body, it does not see God in his essence: “No man shall see me and live” (Ex. 33:20). Hence, inasmuch as we assent by believing the things we do not see, we are said to walk by faith and not by sight. Thus, therefore, the incompatibility of the two desires is plain, because we cannot, along with this body, be clothed over by the heavenly habitation, the proof of this being that we walk by faith.

165. – He follows with the victory of the one desire, namely, of grace, when he says, we are of good courage and would rather be away from the body. This should be read as follows: knowing what was said above, i.e., that while we are at home in the body we are away from the Lord [we dare and have a good will]. He says two things: one implies the repugnance he has in willing, a repugnance caused by the fear of death. For where there is no fear, there is no daring. For the fear of death springs from our nature’s desire, but the daring of grace’s desire. Therefore, he says, we dare. The other implies an imperfection of the soul in desiring, because unless we desired properly, the fear of death would not be overcome, since it is quite natural. Therefore, it is not only necessary to dare, but also to have a good will, i.e., to will gladly. For although, according to the Philosopher, in the act of courage, joy is not required for the perfection of the virtue as it is in the other virtues, but only not to be sad. Yet because the courage of the saints is more perfect, they are not only not sad at the dangers of death, but they rejoice: “My desire is to depart and be with Christ” (Phil. 1:23). But what do we dare? Rather to be away from the body, i.e., to be separated from the body by its dissolution, which is contrary to the desire of nature, and at home with the Lord, i.e., to walk by sight, which is the desire of grace. He desired this who said in Psalm 42 (v. 5): “My soul thirsts for God, for the living God.”

166. – Note that he concludes to the same two things he proposed at the beginning, namely, that if the earthly tent we live in is destroyed, which is the same as what he says here, namely, to be away from the body; and that we have a building from God, not made with human hands, in heaven, which is the same as being at home with the Lord.

167. – By these words is refuted the error of those who say that the souls of dead saints are not at once after death brought to the vision of God and into his presence, but they reside in mansions until the day of judgment. For the saints dared and desired in vain to be away from the body, if they would not be present to God when separated from the body. Therefore, the answer is that the saints see the essence of God immediately after death and dwell in a heavenly mansion. Thus, therefore, it is plain that the reward which the saints await is inestimable.

168. – He follows this with an account of the preparation for the reward which is accomplished by the struggle against temptations and by exercising good works (v. 9). But the saints are prepared for this reward in three ways. First, by pleasing God; secondly, by helping their neighbor (v. 11); thirdly, by removing carnal affections from themselves (v. 16).

169. – They please God by resisting evil. Hence he says, so, namely, because our whole desire is to be present with God, we contend, i.e., we make great effort, i.e., we strive and fight against the temptations of the devil, the flesh and the world: “Strive to enter by the narrow gate” (Lk. 13:24). To please him, namely, God, with whom we desire to be present, whether we are at home or away: because unless we strive to please him in this life, while we are absent, we shall not be able to please him or be present with him in the other life: “There was one who pleased God and was loved by him” (Wis. 4:10).

170. – Then when he says, For we must all appear, he adds the cause for why the saints strive to please God. This cause is taken from a consideration of the future judgment, when we must all be manifested. Here the Apostle mentions five marks of the future judgment. The first is its universality, because no one will be exempted from that judgment; hence he says, we must all, i.e., all men, good and bad, great and small: “So each of us shall give account of himself to God” (Rom. 14:12); “And I saw the dead, great and small, standing before the throne, and books were opened” (Rev. 20:12).

171. – But there are two objections against this. First, because it does not seem that unbelievers will come to judgment, for one who does not believe has already been judged, as it says in John (3:18). Secondly, because some will be there as judges: “You who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel” (Matt. 19:28). Therefore, not all will be before the tribunal to be judged. I answer that there are two things in a judgment, namely, a discussion of merits, and as to this not all will be judged, because those who have completely renounced Satan and all him pomps, and have clung to Christ in all things, will not be judged, because they are gods already. But those who did not adhere to Christ in any way, neither by faith nor works, will also not need discussion. But those who have something with Christ, namely, faith, and in something have withdrawn from him, namely by evil works and wicked desires, will be discussed as to the things they committed against Christ. Hence, as to this, only sinful Christians will be manifested before the judgment seat of Christ. But sentence will also be pronounced during the judgment; and as to this, all will be manifested. But it seems that children will be exempt, because he says, so that each one may receive good or evil according to what he has done in the body. But children have done nothing in the body. This is answered by a Gloss [Lombard]: for they will not be judged for the things they did by themselves, but for the things they did through others, when they believed or did not believe, were baptized or not baptized through them. Or they will be condemned for the sin of their first parents.

172. – Secondly, he mentions the certainty of the judgment. For in human judgment many can be deceived, when they are judged evil, whereas they are good; or good, whereas they are evil. The reason for this is that hearts are not manifest. But in that judgment there will be absolutely perfect certainty, because there will be a manifestation of hearts. Hence, he says, be manifested: “Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart” (1 Cor. 4:5). Thirdly, he tells why the judgment will be necessary, because no one shall be able to escape that judgment either by another’s intercession or by contumacy: “That you may know that there is a judgment” (Job 19:29); “For God will bring every deed into judgment, with every secret thing, whether good or evil” (Ec. 12:14). Fourthly, he discloses the authority of the judge; hence, he says, before the judgment seat [tribunal] of Christ, who will come to judge men in the same form in which he was judged by men, so that appearing in human form, he may be seen by the good and by the evil; for the wicked cannot see the glory of God: “And has given him authority to execute judgment, because he is the Son of man” (Jn. 5:27). “Tribunal” implies juridical power, and is taken from an ancient custom of the Romans, who chose three tribunes of the people, whose function was to pass judgment on the excesses of consuls and senators. Their places were called tribunals. Fifthly, he speaks of the equity of the judge, because there will be rewards or punishments according to one’s merits. Hence, he says, so that each one may receive good or evil, according to what he has done: “He will render to each one according to his works” (Rom. 2:5). He says, in the body, not only for things accomplished with bodily movement, but for those accomplished by the mind; otherwise, unbelievers would not be punished. Therefore, when he says, in the body, it is understood to mean things performed while he lived in the body.

5-3

            2 Cor. 5:11-15

11 Therefore, knowing the fear of the Lord, we persuade men; but what we are is known to God, and I hope it is known also to your conscience. 12 We are not commending ourselves to you again but giving you cause to be proud of us, so that you may be able to answer those who pride themselves on a man’s position and not on his heart. 13 For if we are beside ourselves, it is for God; if we are in our right mind, it is for you. 14 For the love of Christ controls us, because we are convinced that one has died for all; therefore all have died. 15 And he died for all, that those who live might live no longer for themselves but for him who for their sake died and was raised.

173. – Having shown how the saints prepare themselves for the reward of eternal glory by pleasing God, the Apostle now shows how they prepare themselves for this by helping their neighbor. In regard to this he does two things. First, he shows his own solicitude for the salvation of his neighbor; secondly, he assigns the cause of this solicitude (v. 14). In regard to the first he does three things. First, he mentions the care he has for the salvation of his neighbor by persuading them; secondly, he excludes a false opinion (v. 12); thirdly, he shows that even in the way he teaches he intends the welfare of his neighbor (v. 13). In regard to the first he does two things. First, he mentions his zeal to benefit his neighbor; secondly, he explains this (v. 11b).

174. – He says therefore: I say that we must be manifested before the tribunal of Christ, and this consideration induces men to fear the judgment. Hence, he says, therefore, knowing the fear of the Lord, i.e., how purely and chastely the Lord Jesus should be feared, we persuade men to fear and believe: “When I consider, I am in dread of him” (Job 23:15); “Who would not fear you, O King of the nations” (Jer. 10:7); “But the LORD of hosts, him you shall regard as holy; let him be your fear, and let him be your dread” (Is. 8:13).

175. – But because someone could say that it is not from a good conscience, but for his own advantage that he persuades men, he shows that this is false by appealing to two testimonies, namely, of God, when he says, but what we are is known to God, i.e., that he is speaking from fear of God, for God sees the intention of our heart: “The heart is deceitful above all things, and desperately corrupt; who can understand it? I the LORD search the mind and try the heart” (Jer. 17:9-10); “For he himself knew what was in man” (Jn. 2:25). And by the testimony of their consciences; hence he says, I hope it is known also to your conscience. Truly I hope, because I have shown myself to you in such a way that you might know we are approved and might firmly hold this, even though you do not admit it by mouth: “Commending ourselves to every man’s conscience in the sight of God” (2 Cor. 4:2)

176. – Then because they might suppose that the Apostle said this to commend himself, he removes this false supposition, saying, we are not commending ourselves to you again, i.e., we are not saying this for our commendation, as though trying to commend ourselves again. For above (in chapter three and in 1 Corinthians 3) he said certain things for his commendation: “For it is not the man who commends himself that is accepted, but the man whom the Lord commends” (2 Cor. 10:18). But we say this for your benefit. As if to say, but giving you cause to be proud of us, i.e., matter for glorifying. For the false apostles took glory in elation, saying that they were taught by the apostles, who were from the Lord, namely, by Peter and James, who were pillars of the faith, thus detracting from the Apostle, as though he had not been with the Lord Jesus, and wishing to destroy his teaching. Therefore, in order that the Corinthians, too, might have something in which to glory against those false apostles, namely, the grace given to the Apostle, so as to refute them and not be seduced by them, he said this. Hence, he continues, so that you may be able to answer those, i.e., against them, or to those reprimanding, what you can speak.

177. – To them, I say, who pride themselves on a man’s position and not on his heart [who glory in face and not in heart]. This can be explained in three ways. First, they glory in face, i.e., in the external observances of the Law, because that is what they taught, and not in heart, i.e., in the virtue of Christ, which is in the heart, unlike the Apostle, who in virtue of the cross of Christ, said: “Far be it from me to glory except in the cross of our Lord Jesus Christ” (Gal. 6:14). Likewise they glory in face, i.e., in the presence of men, as hypocrites do, and not in heart, i.e., in the testimony of conscience, as the Apostle says above (2 Cor. 1:12): “For our boast is this, the testimony of our conscience.” Or they glory in face, because they pretend some things outwardly, which they do not feel in the heart, namely, that they claimed to have been instructed by the apostles and were following their doctrine, which on the contrary they were trying to destroy. It is clear, therefore, how the Apostle procured the salvation of his neighbor by teaching.

178. – Now we must see how he procured their salvation even in the way he taught. Hence he says, for if we are beside ourselves, it is for God; if we are in our right mind [if we are sober], it is for you. This is explained in two ways: in one way so that the Apostle calls himself transported when he speaks to them by commending himself, and sober when he is not speaking of his own commendation. According to this he is saying: no matter how we teach, it is either for the honor of God or the benefit of his neighbor; for if we are beside ourselves, i.e., commend ourselves, it is for God, i.e., for the honor of God or for observing God’s judgment; if we are in our right mind [if we are sober], i.e., not saying great things about ourselves, this is for you, i.e., for your profit.

179. – But there is another and more literal sense. I say that we give you opportunity for glorying in us, because in everything we do and even in the way we do it, we intend your good. Hence it should be noted that the apostles were midway between God and the people: “While I stood between the Lord and you at that time” (Deut. 5:5). Therefore, they were required to draw from God whatever they poured out upon the people. Hence it was necessary that sometimes they raised themselves to God by contemplation to obtain heavenly things, and sometimes conformed themselves to the people to deliver what they had received from God; and all this tended to their profit. Hence he says, for if we are beside ourselves, i.e., raised to the state of receiving gifts of graces, and this in order to be united to God, which is done by means of temporal things: “I said in my vision” (Ps. 116:11, Vulgate); Dionysius: “Divine love causes ecstasy.” If we are in our right mind, i.e., adapt ourselves to you by delivering God’s precepts, it is for you, i.e., for your benefit. This sobriety is not opposed to inebriation in wine, which brings wars on earth, but to that inebriation which is from the Holy Spirit and draws men to divine things and about which Song of Songs (5:1) says: “Eat, O friends, and drink: drink deeply, O lovers!” For that sobriety is for the benefit of our neighbor, but the inebriation is for the love of God. Such a descent was signified by the descent of the angels on the ladder which Jacob saw (Gen. 28:12): “You will see heaven opened, and the angels of God ascending and descending upon the Son of man” (Jn. 1:51).

180. – Then when he says, For the love of Christ, the Apostle indicates the cause of his solicitude, namely, the love of Christ. In regard to this he does two things. First, he shows that he is pressed by the charity of Christ to procure the salvation of his neighbor; secondly, he indicates the source from which the charity of Christ is kindled (v. 14b).

181. – He says, therefore: I say that whether we be beside ourselves, it is for God; or whether we be sober, it is for you, i.e., for your benefit. The reason for this is that the love of Christ controls [presses] us to this. He says, presses, because it is the same as stimulates. As if to say: the love of God, as a goad, stimulates us to do what charity commands, namely, to procure the salvation of our neighbor: “Those who are led,” i.e., stirred, “by the Spirit of God are sons of God” (Rom. 8:14); “Its flashes are flashes of fire” (Song 8:6).

182. – Then he indicates the cause of his solicitude, namely, the love of Christ, adding, because we are convinced that one has died for all. First, he assigns the reason for this; secondly, he explains it (v. 15).

183. – He says, therefore: I say that we do all things for you, because the love of Christ controls us, because we are convinced that one, namely Christ, has died for all, then we ourselves should so live, i.e., for your benefit, that we are even dead to ourselves, i.e., we care nothing about ourselves, but about Christ and the things of Christ: “God shows his love for us” (Rom. 5:8); “Christ also suffered for you, leaving you an example, that you should follow in his steps” (1 Pet. 2:21).

184. – What follows from this, namely, therefore all have died, is explained in three ways. First, as if to say that all have died with the death of sin in Adam. For it would not have been necessary for Christ to suffer for all, if all were not dead with the death of Adam’s sin: “For as in Adam all die, so also in Christ shall all be made alive” (1 Cor. 15:22). Secondly, as if to say: all have died, namely, to the old life. For Christ died to remove sins; therefore, all should die to the old life, namely, of sin, and live the life of justice: “The death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus” (Rom. 6:10-11). Thirdly, and more literally, all have died, i.e., each person should regard himself as though dead to himself: “You have died and your life is hid with Christ in God” (Col. 3:3).

185. – He explains this interpretation when he says, and he died for all: “He died that we might live to Christ” (see 2 Cor. 5:15; 1 Th. 5:10; 1 Jn. 4:9)). Hence he continues, that those who live might live, namely, with a natural life, no longer for themselves, i.e., solely for themselves and their own good, but for him who for their sake died and was raised, namely, for Christ, i.e., he should direct his whole life to the service and honor of Christ: “It is no longer I who live, but Christ who lives in me” (Gal. 2:20); “Forget not the kindness of your surety, for he has given his life for you” (Sir. 29:20, Vulgate). The reason for these things is that everyone who acts takes the rule of his work from the end. Hence, if Christ is the end of our life, we should regulate our life not according to our will but according to Christ’s will. For this is what Christ himself said: “For I have come down from heaven, not to do my own will, but the will of him who sent me” (Jn. 6:38)

186. – But note that he says two things, namely that Christ died and that he rose for us; wherein two things are required of us. For since he dies for us, we, too, should die to ourselves, i.e., deny ourselves for him: “If any man would come after me, let him deny himself and take up his cross daily and follow me” (Lk. 9:23). This is the same as saying: let him die to himself. But because Christ rose for us, we should so die to sin and to the old life and to ourselves that we might rise to the new life of Christ: “So that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Rom. 6:4). This is why the Lord not only said, “Let him deny himself and take up his cross,” but added, “and follow me,” namely, in newness of life, by advancing in the virtues: “They shall go from virtue to virtue” (Ps. 84:7, Vulgate).

5-4

            2 Cor. 5:16-17

16 From now on, therefore, we regard no one from a human point of view; even though we once regarded Christ from a human point of view, we regard him thus no longer. 17 Therefore, if any one is in Christ, he is a new creation; the old has passed away, behold, the new has come.

187. – Having indicated how the saints prepare themselves for receiving heavenly glory by pleasing God and helping their neighbor, the Apostle then shows how they prepare themselves for the same thing by giving up carnal affection. In regard to this he does three things. First, he mentions the putting off of carnal affection; secondly, he excludes an objection (v. 16b); thirdly, he concludes to what he intended (v. 17).

188. – He says therefore: inasmuch as I am so certain of eternal glory, From now on, therefore, we regard no one from a human point of view [according to the flesh]. Here it should be noted that according to the flesh is a restriction and can be explained in two ways according to the possible connections that can be made. In one way, so according to the flesh is connected with no one. In this case, a Gloss explains it thus: we regard, i.e., approve of no one according to the flesh, i.e., living carnally. This is the way “flesh” is taken in Romans (8:9): “You are not in the flesh, you are in the Spirit.” In another way, we regard, i.e., approve of, no one according to the flesh, i.e., living according to the carnal observances of the Law. This is the way “flesh” is taken in Philippians (3:4): “Who have confidence in the flesh,” i.e., the carnal observances of the Law. In a third way, we regard, i.e., consider, no one according to the flesh, i.e., according to the corruption of the flesh. For although the faithful still have corruptible flesh, yet in hope they already have an incorruptible body. Hence, they do not consider themselves from the point of view that they have corruptible flesh now, but that they shall have an incorruptible body. This is the way “flesh” is taken in 1 Corinthians (15:50): “Flesh and blood shall not inherit the kingdom of God.” But according to the flesh can be taken in another way, namely, as connected with the verb, we regard. Then the sense is this: I say that inasmuch as we should not live for ourselves but for him who died for us, then from now on, we regard no one according to the flesh, i.e., we do not follow carnal affection in anyone or regard him in this light. This is the way Deuteronomy (33:9) should be understood: “Who said of his father and mother, ‘I regard them not’; he disowned his brothers, and ignored his children.” In this way, according to the flesh is referred to the knower, but in the first explanation to the object known.

189. – But because someone might insist that he at least knew Christ according to the flesh, he excludes this, saying: even though we once regarded Christ from a human point of view, we regard him thus no longer. In regard to this it should be noted that Manicheus appealed to those words to support his error. For he said that Christ did not have a true body and was not born of the seed of David. This is the way Augustine puts it in the book, Against Faustus: If anyone alleged against him the words of the Apostle to the Romans (1:3), “Who was descended from David according to the flesh,” and to Timothy (1 Tim. 3:16), “Great indeed, we confess, is the mystery of our religion, which was manifested in the flesh” (and 2 Tim 2:8), “Remember Jesus Christ, risen from the dead, descended from David, as preached in my gospel,” he answered that the Apostle was first of the opinion that he was of the seed of David and that he had a true body, but he changed that opinion later to correct himself; that is why he said, even though we once regarded Christ from a human point of view, we regard him thus no longer, i.e., we have changed our opinion and no longer believe that. But Augustine disproves this in two ways. First, because no one says, “we regarded,” but “we are of the opinion,” when speaking of something he falsely held. Therefore, when the Apostle uses the words, “we regarded” it does not seem that he once held something false. Secondly, because the Apostle says, we regard no one from a human point of view. Therefore, if what Manicheus says were true, the Apostle would have known no one to have a true body, which is false. Therefore what Manicheus says is false.

190. – Consequently, it must be explained otherwise according to the truth, and this in two ways. In one way so that flesh is taken for the corruption of the flesh: “Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable” (1 Cor. 15:50). Then the sense is this: if we once regarded Christ from a human point of view, i.e., to have corruptible flesh before the passion, we regard him thus no longer, namely, that he has corruptible flesh, because it says in Romans (6:9): “Christ being raised from the dead will never die again; death no longer has dominion over him.” In another way according to a Gloss [Lombard], so that the clause, even though we once regarded Christ from a human point of view, is referred to Paul’s condition before his conversion; then what follows, we regard him thus no longer, refers to his state after conversion. Then the sense is this: both I and other Jews once, i.e., before my conversion, knew Christ according to the flesh, i.e., according to what we thought of Christ in the Law. But now, i.e., after I was converted, we regard him thus no longer, i.e., this opinion ceased. Indeed I believe that he is true God and that he should not be worshipped with carnal observance. Hence, he said to the Galatians (5:2): “If you receive circumcision, Christ will be of no advantage to you.”

191. – It can also be explained another way, so that the statement, even though we once regarded Christ from a human point of view, is made by the Apostle in the person of all the apostles of Christ. In this way it seems to correspond to the last explanation of the statement, we regard no one from a human point of view. Hence it should be noted that when Augustine explains John (16:17): “It is to your advantage that I go away,” where the Lord’s reason is given as being, “For if I do not go away, the Counselor will not come to you,” he says that this was because the disciples were attracted toward him as a man in the flesh to a friend in the flesh. As a result, they could not be raised to a spiritual love, which causes one to suffer many things even for a person who is absent. Therefore, in order to plant in them a spiritual affection, which is from the Holy Spirit, and root out the carnal one, the Lord said to them: “Peace be with you” (Jn. 20:21). Therefore, the Apostle in the person of all the disciples recalled this and said, even though we once regarded, i.e., if we have clung to Christ at one time, namely, when he was present with us in his bodily presence, according to the flesh, i.e., with carnal love, we regard him thus no longer, i.e., that affection ceased in us by the Holy Spirit, who has been given to us.

192. – Then when he says, Therefore if anyone is in Christ, he concludes from the foregoing that a certain effect follows, namely, newness in the world. Hence he says, if anyone is in Christ, i.e., in the faith of Christ, or through Christ, he is a new creation [creature]: “For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love” (Gal. 5:6). Here it should be noted that renewal by grace is called a creature. For creation is a change from nothing to existence. But there are two kinds of existence, namely, of nature and of grace. The first creation was made when creatures were produced by God from nothing to exist in nature; and then the creature was new, but became old by sin: “He has made my flesh and my skin waste away” (Lam. 3:4). Therefore, a new creation was required by which we would be produced to exist in grace. This, too, is a creation from nothing because those who lack grace are nothing: “And if I understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing” (1 Cor. 13:2); “In his tent,” i.e., of sin, “dwells that which is none of his” (Job 18:15). Augustine says: “For sin is nothing, and men become nothing, when they sin.” So it is clear that the infusion of grace is a creation.

193. – If then any creature is made new through him, the old has passed away, behold, the new has come. This of course was taken from Leviticus (26:10), where it says: “And you shall clear out the old to make way for the new.” From this he argues thus: if all things have been made new, and according to the Law when new things come, the old things shall be cast away, then if there be any new creature, the old has passed away, i.e., they should pass away from it. But the old things that should pass away are the legal observances: “So that we serve not under the old written code but in the new life of the Spirit” (Rom. 7:6), and in the errors of the Gentiles: “The old error is gone” (Is. 26:3, Vulgate); likewise the corruption of sin: “We know that our old self was crucified with him so that the sinful body might be destroyed, and we might no longer be enslaved to sin” (Rom. 6:6). When such things pass from us, the virtues contrary to these vices should be renewed: “And he who sat upon the throne said, ‘Behold, I make all things new’” (Rev. 21:5).

5-5

            2 Cor. 5:18-21

18 All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. 20 So we are ambassadors for Christ, God making his appeal through us. We beseech you on behalf of Christ, be reconciled to God. 21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

194. – After discussing the saints’ reward and how they prepared themselves to receive it, the Apostle now treats of the cause of both and does three things. First, he shows that the Author of all these things is God; secondly, he recalls the benefit conferred by Christ (v. 18b); thirdly, the use of the benefit (v. 20)

195. – He says therefore: I have said that we intend the salvation of our neighbor and that the old things have passed away; but all this is from God the Father, or from God as author: “For from him and through him and to him are all things” (Rom. 11:36); “Every good endowment and every perfect gift is from above, coming down from the Father of lights” (Jas. 1:17).

196. – Then he mentions the benefits received from God (v. 18): first, he mentions the benefit received; secondly, he explains it (v. 19).

197. – He recalls two benefits conferred by Christ: one is common and the other is special. Common to the whole world was reconciliation to God. And this is what he says, all this is from God, namely, God the Father, who reconciled us to God, i.e., made peace between us and God. And this is by Christ, i.e., by the Incarnate Word. For men were enemies of God because of sin, but Christ removed this enmity from their midst, satisfying for sin and producing harmony: “Whether on earth or in heaven, making peace by the blood of his cross” (Col. 1:20). Therefore he says, through Christ: “We were reconciled to God by the death of his Son” (Rom. 5:10). But a special gift was conferred on the apostles, namely, that they are ministers of this reconciliation. Hence he says, and gave us, the apostles and vicars of Christ, the ministry of reconciliation: “Who has made us competent to be ministers of a new covenant” (2 Cor. 3:6); “Let the mountains,” i.e., the apostles, “bear prosperity for the people” (Ps. 72:3), namely, from the Lord.

198. – Then when he says, that is, he explains what he has said. First, the first thing; secondly, the second (v. 19b). He says therefore: I say that God reconciled us to himself in this way. For there were enmities between God and man on account of sin, as has been said: “But your iniquities have made a separation between you and your God” (Is. 59:2). Therefore, sin being destroyed by the death of Christ, the enmities were dissolved. And this is what he says: That is, in Christ God by oneness of essence: “I am in the Father and the Father in me” (Jn. 14:11). Or in Christ God was reconciling the world to himself through Christ: “We were reconciled to God by the death of his Son” (Rom. 5:10). This he did, not counting their trespasses against them, i.e., not retaining in his memory their sins, actual or original, to punish them, for which Christ fully satisfies., According to this he is said to have reconciled us to himself, inasmuch as he does not impute our sins to us: “Blessed is the man to whom the Lord imputes no iniquity (Ps. 32:2). Then when he says, and entrusting to us the message of reconciliation, he explains the second thing, namely, the benefit conferred on the apostles. As if to say: he has given us the mystery of reconciliation in this way, namely, that he has entrusted to us the message of reconciliation, i.e., he has given the power and has inspired in our hearts to announce to the world that this reconciliation was made by Christ. By doing this we induce men to conform themselves to Christ by baptism: “Behold, I have put my words in your mouth” (Jer. 1:9).

199. – Then when he says, So we are ambassadors for Christ, he indicates the use of the benefit. First, as to the second benefit conferred on the apostles; secondly, as to the first benefit conferred on all (v. 20b). He says therefore: since God has established the word of reconciliation, we ought to use it. This is why we are ambassadors for Christ: “For which I am an ambassador in chains; that I may declare it boldly, as I ought to speak” (Eph. 6:20). Our fitness for this ambassadorship is from God’s power, which is in me. Hence he says, God making his appeal through us, because God, who speaks in us, makes us fit for this ambassadorship: “For it is not you who speak, but the Spirit of your Father speaking through you” (Matt. 10:20); “Since you desire proof that Christ is speaking in me” (2 Cor. 13:3).

200. – The when he says, we beseech you, he describes the use of the first benefit. First, he exhorts to its use; secondly, he shows the source of his power to reconcile to God (v. 21). He says therefore: inasmuch as God has produced a reconciliation and we are ambassadors of God in this, we beseech you on behalf of Christ. He speaks gently, even though he could have commanded: “Convince, rebuke, and exhort, be unfailing in patience and in teaching” (2 Tim. 4:2); “Accordingly, though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you” (Phm. 1:8-9). We beseech you, I say, on behalf of Christ, i.e., for the love of Christ, to be reconciled to God. But this seems contrary to his statement that God has reconciled us to himself. Therefore, if he reconciled us, what need is there to be reconciled? For we are already reconciled. I answer that God reconciled us to himself as efficient cause, namely, on his part, but in order that it be meritorious for us, it is necessary that reconciliation be made on our part, namely, in baptism and in penance. And then we cease from sins.

201. – Where we get the faculty to reconcile to God is indicated by the fact that he gave us the power to live justly and abstain from sins. By doing this we are reconciled to God. Hence he says, for our sake, he made him to be sin who knew no sin. As if to say: you can be reconciled to God, because he, namely, Christ, who knew no sin: “He committed no sin; no guile was found on his lips” (1 Pet. 2:22); “Which of you convicts me of sin?” (Jn. 8:46). For our sake, he made him to be sin. This can be explained in three ways. In one way because it was the custom of the Old Law to call a sacrifice for sin “sin”: “They feed on the sin of my people” (Hos. 4:8), i.e., the offerings for sin. Then the sense is: he made him to be sin, i.e., the victim of sacrifice for sin. In another way, because sin is sometimes taken for the likeness of sin, or the punishment of sin: “God sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh” (Rom. 8:3). Then the sense is: he made him to be sin, i.e., made him assume mortal and suffering flesh. In a third way, because one thing is said to be this or that, not because it is so, but because man considers it such. Then the sense is: he made him to be sin, i.e., made him regarded a sinner: “He was numbered with the transgressors” (Is. 53:12).

202. – He did this, so that in him we might become the righteousness [justice] of God, i.e., justified by God. Or justice, because he not only justified us, but also willed that others be justified by us. The justice, I say, of God, not ours. And in Christ, i.e., through Christ. Or another way, that Christ himself be called justice. Then the sense is this: that we might become the righteousness [justice], i.e., cling to Christ by love and faith, because Christ is justice itself. But he says, of God, to exclude man’s justice, by which a man trusts in his own merits: “For, being ignorant of the righteousness that comes from God, and seeking to establish their own, they did not submit to God’s righteousness” (Rom. 10:3). In him, namely, in Christ, i.e., by Christ, because he was made justice for us (1 Cor. 1:30).