Commentary on 2 Corinthians 5.1–6.17

“For we know that if our earthly house of this dwelling is dissolved, we have a building from God, a house not made with hands, eternal in the heavens.” With this confidence he says that one should not fear being dissolved from the body by the violence of unbelievers or by the lot of life; because for such people an eternal dwelling is prepared in heaven, so that, driven out of the temporal and earthly one, they are received into an everlasting house. Hence this is even to be wished for, if it can happen; but because it is not to be wished for, lest another perish for your glory, yet if it should happen, it is to be borne gladly. He called this flesh an earthly house because it is mortal, so that if we are dissolved from it we shall find an eternal house built in the heavens. This house signifies the immortal body in which, rising again, we shall be for ever, whose form has already been displayed in heaven in the Lord's body.

“For in this we groan, longing to be clothed over with our dwelling that is from heaven; if indeed, being clothed, we are not found naked.” He says that we groan in prayers for this reason: that the glory promised from heaven may clothe those who rise again. Desiring this, then, they persist in prayers, lest at their rising, when they have received the body, they be found naked, that is, strangers to the promised glory. For this is what is needed: that the soul, clothed with the body, be clothed over also with glory by God's judgment, which is a change into brightness. For death is from the earth, but resurrection from heaven, provided it is changed into glory. Other manuscripts read thus: “if indeed, having been stripped, we are not found naked”: that is, if on leaving the body we have been clothed with Christ; for “whoever are baptized into Christ have put on Christ” (Gal 3:27). So if we have remained in the form of baptism and of the tradition, stripped of the body we are not found naked; for Christ dwells in the inner man; and when we are seen to have put him on, or the Holy Spirit who has been given to us, we shall be worthy to be clothed over with the promised heavenly glory. For the promised brightness will fall upon the one whom he sees to have the sign of adoption.

“For while we are in this body,” that is, the mortal one, “we groan, being burdened, because we do not wish to be unclothed but to be clothed over, so that this mortal may be swallowed up by life.” The sense is the same; for he says that we, burdened by the sufferings of the body and by the storms of the world itself, direct our petitions to God, lest we be changed, overcome, and made unworthy; but that, when our departure comes, persevering in faith, we may be found clothed with the Holy Spirit, who is in the substance of Christ. For then we shall be able to be clothed over with the promised glory, if, unclothed of the body, we have not been stripped of the Holy Spirit. So the mortal is swallowed up by life, that is, so that, rising again, we may be clothed over with immortality together with glory, so that it can no longer die or be entangled in sufferings; and this is to be swallowed up by life. For one who rises only to be driven into punishments is not to be said to be swallowed up by life.

“Now the one who brings us to completion for this very thing is God, who has also given us the Spirit as a pledge.” What we ask with groaning, that is, not to be unclothed but to merit being clothed over, according to the sense stated above, he says God will bring to completion in the day of judgment; because he has promised, and he is faithful, giving the Spirit as a pledge that this will be fulfilled; for he is the seal of our adoption.

“Being always confident, then, and knowing that while we dwell in this body we are abroad from the Lord; for we walk by faith, not by sight.” It is plain that we are with the Lord by faith, not by presence; and therefore we are abroad from him not in faith but in sight. And why, when he says in the Acts of the Apostles, “For in him we live and move and are” (Acts 17:28), does he say in this place that we are abroad from the Lord? If he is everywhere, how are we, placed here, abroad from the Lord? Without doubt he is everywhere; indeed, all things are in God. But because God's seat is in heaven, and there he is always seen, therefore, placed here, where he is not seen, we are said to be abroad from him. For when we do not see him, though he is present, we are absent from him.

“We are bold, then, and consent rather to be abroad from the body and to be present with God.” Rightly he says “we are bold”; for, having confidence in God's promise and knowing that it is much better to be there than in the world, they consent and wish to depart from the body, so as to rest until the day of resurrection under God's altar.

“And therefore we strive, whether present or abroad, to please him.” He says that this must be done, and that we must persist in good works, so that whether placed still in this life or present before Christ's judgment seat, we may please him. Hence, if discipline is kept, we shall please him both here and there; for one who pleases him here will not displease him there.

“For we must all be made manifest before the judgment seat of Christ, so that each may receive what is proper to the body, according to what he has done, whether good or evil.” If, then, when Christ judges, each of us will receive the deeds of the body, surely no one will be adjudged to good or evil without the body. And he did not say “the deeds of the flesh,” because the vices of the flesh are always to be punished; but “the deeds of the body,” for the body sometimes acts spiritually, sometimes in a fleshly way. “Knowing, therefore, the fear of the Lord, we persuade men; but we are manifest to God.” Since, then, God's judgment is to come through Christ to discern the works of each, the Apostle says that he persuades people to a good mind and life, so that his hearers may be secure from future punishment, and he himself may glory, having in them the fruit of his labours; because by the evil talk of certain people the day of God's judgment is brought into doubt: “For evil conversations corrupt good morals” (1 Cor 15:33). “We persuade men,” he says, so that they may believe and take care not to fall into it and then repent when repentance has no fruit. “But we are manifest to God”; for he preached what God had commanded; and God is said to know what is good. Indeed, he says to evildoers: “I do not know you” (Matt 25:12). “And I hope that we are manifest also in your consciences.” Their purity was manifest to the Corinthians, because they had never been caught in flattery, nor had their preaching displeased the saints, nor had they tried, as is customary, to extract anything secretly from any of them, so as to be simple outwardly before the crowds but impostors within. Therefore he appeals to their conscience, so that they themselves might be witnesses to the apostles' truthfulness.

“We are not commending ourselves to you again.” Since above, in affirming his true preaching, he seemed to praise himself, he now indicates the same thing: that he says this not for his own praise but for their glory, so that they may rejoice that they have learned a sound preaching from those who proclaimed it. “But we give you an occasion of glorying about us, so that you may have something against those who glory in appearance and not in heart.” He says this because many gloried proudly in themselves about the apostles, professing that they had been taught by those who had always been with the Lord; and therefore he says here that he gives them a reason by which they too might glory against those people, because the one from whom they had learned was an apostle. Hence he says in another place: “I have done nothing less than those who are very great apostles” (2 Cor 12:11). He says this, indeed, under compulsion, lest his silence harm them. Whoever, then, glories in heart restrains pride, knowing that “God gives grace to the humble, but resists the proud” (Jas 4:6); for the mind of the proud does not produce fruit worthy of God.

“For if we are beside ourselves, it is for God; if we are of sound mind, it is for you.” He says this: if he is thought to have spoken proudly or arrogantly, because he seemed to praise himself while telling the truth, this is to be left to God; but if we are understood not proudly, but to have spoken for the glory of the hearers, he says it profits the Corinthians; so that what was said is sound for the hearers if it is understood as it was said; but if it is thought to have been said boastfully, it is to be left to God as madness; for all pride is held to be like madness.

“For the love of Christ urges us, judging this, that if one died for all.” Since Christ, loving the human race, gave himself up to death to redeem them, the apostles, to repay him, exhort people in some measure to his service; and to draw them, they must testify that they preach the truth, while others teach crooked things, and they must not be silent about their own merit, so as to point out the punishment of bad teachers. They did not do this, then, from pride of mind, but so that Christ's gift might be understood by all, and they, faithfully devoted, might render thanks to him. Because of the love of Christ, then, they are not silent about what and how great are his gifts toward those who love him: not for the sake of boasting, but to invite their hearers to devotion to him, lest Christ's death seem fruitless; not so that the apostles' praise might be recognized. For through the merit and glory of the apostles the grace of Christ and the kindness of God are recognized.

“So all have died, and Christ died for all, so that those also who live may no longer live for themselves, but for him who died for them and rose again.” Because all must die on account of Adam, Christ died for all, to free them from the second death; and therefore those who live in the body, knowing that Christ died for them, should be subject to him, professing him as Lord. For his resurrection bears witness that his death profits them. So the one who is ready to do his master's will does not live for himself.

“So from this time on we know no one according to the flesh. And if we have known Christ according to the flesh, now we know him so no longer.” It is true that, when Christ rose from the dead, fleshly birth now ceases in him, the weakness of the body ceases, and the suffering of death ceases. For up to the cross there was a suspicion of weakness in Christ; but afterwards he appeared to be what was not believed, as he himself says: “When you have lifted up the Son of Man, then you will know that I am” (John 8:28). The Apostle mentions this, then, to show with what devotion Christ is to be served. For the salvation of human beings he not only did not disdain to be born a man, but willed also to be treated with insults and to die; so that, understanding how precious his death is, they might serve him more readily, repaying him not as a man but as God; for to each, services are to be rendered according to his person and merits.

“Therefore, if there is any new creation in Christ, the old things have passed away; behold, all things have been made new.” It is plain that through Christ all things have been renewed, if they consider his dignity. For he becomes new to those to whom he formerly seemed only a man, when he is understood to be God; so that, weakness withdrawing, the divinity is acknowledged, and, the old error ceasing, which by bringing in the opinion of many gods had led the human race away from faith in the one true God, all things may return to the profession of simplicity, worshipping one God in the Trinity.

“But all things are from God.” Although Christ has redeemed us, yet all things are from God, because from him is all fatherhood (Eph 3:15); and therefore the person of the Father must be put first.

“Who reconciled us to himself through Christ and gave us the ministry of reconciliation; for God was in Christ, reconciling the world to himself, not counting their offences against them, and placing in us the word of reconciliation on behalf of Christ, for whom we act as ambassadors, as though God were exhorting through us: begging on behalf of Christ that you be reconciled to God. For him who knew no sin he made sin for us, so that we might be the righteousness of God in him.” Almighty God, the begetter of Christ (since all things that he had made through Christ had become fallen through error, forgetful of their creator), deigned that Christ our Lord should come from the holy seats to earthly things, and that he be made in flesh in the form of a man, so that he might be a pattern for people of how to make God their creator at peace with them. So “God was in Christ.” How? As in a deputy or envoy, as he was in the prophets, or otherwise? Can he be understood to have been in the Son not as he was in the prophets? For the Son is by nature the envoy of God the Father. Hence he says: “For the Father is in me and I in the Father” (John 10:38); for the Father is understood to be in the Son in that their substance is one. For there is unity where there is no difference; and therefore they are in each other, because their image and likeness is one; so that one who sees the Son is said to have seen the Father, as the Lord himself says: “Whoever sees me sees the Father also” (John 14:9). Rightly, then, it is said: “God was in Christ,” that is, the Father in the Son, “reconciling the world to himself, not counting their offences against them”; for the creation sinned against God and did not repent so as to return to him; God, not wishing his work to perish, sent his Son, through whom, remission of sins being preached to them, he might reconcile them to himself through the one through whom he had created us. Whether, then, through the Son or through servants, God exhorts the people; for the whole sum is to be referred to him by whose will and providence Christ was incarnate to redeem the salvation of human beings; who, when he wished to return to the Father, gave the stewardship received from the Father to the disciples. “Begging on behalf of Christ that you be reconciled to God.” This is what I said: he gave the apostles as deputies on behalf of Christ, so that they might preach in his place reconciliation to God.

“Him who knew no sin he made sin for us.” He says that God the Father made his Son Christ sin, him, that is, who did not know sin, that is, who had not sinned; because, made flesh, not changed but incarnate, he was made sin; as one who is made a prefect does not lose what he was, but takes on what he was not. Christ, then, was made man because of sin, he whom neither the lot nor the dignity of being born a man touched. But because all flesh is under sin, therefore, made flesh, he was made sin also. And since he was offered for sins, he is not undeservedly said to have been made sin; for in the law, too, the victim that was offered for sins was called “sin.” “So that we might be the righteousness of God through him” who knew no sin, as Isaiah says: “Who committed no sin, nor was deceit found in his mouth” (Isa 53:9); he was killed as a sinner so that sinners might be justified before God in Christ. For Satan was jealous of the Saviour, seeing him teach people how to make God gracious to them by renouncing the devil; and for this reason he killed him, not knowing that it would turn against himself. For Christ after the cross descended to the underworld, death having been conquered; because he who knew no sin could not be held by death; for death through sin emptied the underworld, so that the death of the righteous one might profit sinners; so that from then on death cannot hold those who have the sign of the cross.

“But as helpers we also beseech you not to receive the grace of God in vain.” In a twofold way the Apostle strives to undertake the care of human salvation: so as to show himself devoted to God's providence, and to render to people the duty of love.

“In an acceptable time I have heard you, and in the day of salvation I have helped you” (Isa 49:8): this is written in the prophet Isaiah. He teaches that the grace of God was predestined in the time of Christ; for thus God decreed that his mercy should overflow, so that he would bestow help on those who asked in the name of Christ.

“Behold, now is the acceptable time; behold, now is the day of salvation; giving no offence to anyone, so that our ministry may not be blamed.” He says that the time has come in which sinners can advance to pardon; he says the time has come in which medicine can be poured into mortal diseases; and therefore he is anxious about the health of the sick, lest by some negligence the grace of medicine should lack the effect of his good will. By his faith and vigilance, then, he cuts away every occasion of offence for the negligent, lest their sloth should perhaps give rise to an occasion of offence to the disciples; and by this they show themselves free, because they preach what is saving simply and with all urgency. Hence he added: “so that our ministry may not be blamed”; for their ministry would be blamed if they did not give an example by their own works, so that what they taught in words might be done.

“But in all things let us commend ourselves as ministers of God.” The ministers of God teach without flattery, so as to please him whose ministers they are, not like the false apostles, who, knowing that they were not sent by God, were devoted to present advantage. “In much patience.” It is patience that saves people; for had he not used patience, how would he have saved the Corinthians, whom after his preaching he had found entangled in such great vices of conduct and errors of various sects, and whom by his patience he gradually calls back to true teaching? “In afflictions.” He bore afflictions, knowing what has been promised by God for them. “In necessities.” It was a necessity to teach even when placed in affliction, because he had been sent by the Lord. “In distresses.” Distressed, in the hope of what is to come, he did not yield to the opposition of the faithless.

“In beatings.” Often beaten by Jews and gentiles, he was not silent about the grace of Christ. “In prisons.” Often thrown into prison, despising his own safety, he preached the gift of God even there. “In disturbances.” He was so devoted to God that not even disturbance lessened the confidence he had in God. “In labours.” He did not cease to labour with his own hands, so as not to be a burden to anyone, sure that this profited him before God. “In vigils.” He was so anxious about the office entrusted to him that he did not cease even at night. “In fastings.” He endured fasts sometimes voluntary, sometimes of necessity because of want, and gave thanks to God who fed him spiritually; for he was content so as not to be swayed by the belly.

“In chastity.” By defending chastity, whether of the body or of the gospel, he made not a few enemies. “In knowledge.” Asserting the knowledge of the Law and of the gospel not in human wisdom nor in pretence, he showed himself to God a faithful steward of Christ. “In magnanimity.” He was of great soul in bearing the weaknesses of the brothers and in contempt of this world; hence he says in another place: “The world is crucified to me, and I to the world” (Gal 6:14). “In kindness.” He was kind, because as he rebuked, so he also soothed, so that after correction he consoled with gentle exhortation. “In the Holy Spirit.” “The Holy Spirit flees from deceit.” Since, then, he taught sincerely, he handed on the gift of God in the Holy Spirit. “In unfeigned love.” Feigned love is in those who desert the brothers in need; hence he, always making the brothers' needs his own, was simple in love. For he suffered with all, as he says in another place: “Who is made to stumble, and I do not burn?” (2 Cor 11:29). For this is true love: to take care of the one whom one professes to love, disregarding one's own advantage; and this the Apostle always did.

“In the word of truth.” The word of truth was in his teaching, because he handed on nothing other than what he had received from the Lord. “In the power of God.” The power of God was in him, which proved him a fit minister through signs and wonders. “Through the weapons of righteousness on the right hand and on the left.” He indicates that he was free in the sight of the faithful and the unbelieving. For the weapons of righteousness destroy iniquity.

“Through glory and dishonour.” To those who regarded the gospel of God as glory, he says he plainly showed himself a sound and faithful preacher. In the same way, to those who thought the words of divine teaching a dishonour and disgrace, he showed himself a faithful minister of God, as long as he was not frightened and did not feel ashamed to speak to them the things they shuddered to hear. “Through ill repute and good repute.” To these too he showed himself a sound steward of God, both those who gave the faith a good name and those who gave it a bad one, as long as he did not fear this ill will but was steadfast. “As deceivers, and yet truthful.” The unbelievers called them deceivers; the faithful, on the contrary, declared them truthful and simple. Nor does he yield to this hatred so as to lay a coating over the truth. “As unknown, and yet well known.” They were unknown to the wicked, known to the good; for these recognized the truth in them.

“As dying, and behold, we live.” Those who hated them thought daily that they would not escape the threats of iniquity; but they, because they taught with God's favour, were kept safe by Christ's help from present and future death. “As tempted, but not handed over to death.” They seemed tempted when they were so treated that they were thought to be yielding; and because they were not overcome, they were not handed over to death. For the one handed over to death is the one who does not remain in the faith; and not to this death, but to the future one. It can also be understood of present death; for God allowed them to be tempted, so that through afflictions they might grow in merit; yet he did not allow them to be killed.

“As sorrowful, yet always rejoicing.” It is true, because this sorrow works joy, and those who saddened them with injuries increased their joy. “As poor, yet making many rich.” As far as the present life is concerned, they seemed poor; but they bestowed spiritual riches on believers: needy on earth, rich in heaven. “As having nothing, and yet possessing all things.” This was glorious in the apostles: that without anxiety and without the name of possessing, they possessed not only what was in people's possessions but even their owners themselves; for everything had to be placed at their feet because of their mighty works, as we read in the Acts of the Apostles (Acts 4:35).

“Our mouth is open to you, O Corinthians.” He speaks this way because of his freedom and his pure conscience; for a mind conscious of evil is afraid to speak, loses its sense, and stumbles in its words. “Our heart is enlarged.” The heart of those is enlarged who rejoice in themselves through the confidence of a good life, or who at least, in the hope of future reward, are not straitened in tribulation; because as in this life no return follows unless labour has gone before, so in divine things no reward will follow unless deaths have gone before.

“You are not straitened in us, but you are straitened in your own inward parts, having the same repayment of reward.” He says this because it would be no loss to the teachers if the disciples turned out badly, despising the vigour of the teaching; because each will receive the reward of his own works; for as far as the teachers were concerned, they were not silent, as the Lord says to the prophet Ezekiel: “Lift up your voice and speak to the people; if they listen to you, you will gain them; but if not, you will save your soul” (Ezek 3:19).

“I speak as to children: be enlarged yourselves also, and do not bear the yoke with unbelievers.” He exhorts them to a good life and hope, so that, trusting and purifying their consciences, they may be able to rejoice in themselves, having the confidence of a pure mind, as their teachers do, separating themselves from the company of unbelievers in evil works. By doing well and by hoping for what is to come, then, he wants them to be enlarged in mind; for whoever labours and does not believe in what is to come, like an unbeliever, is of narrow mind through despair of the future.

“For what participation has righteousness with iniquity? Or what fellowship has light with darkness? Or what agreement has Christ with Belial? Or what part has a believer with an unbeliever? Or what agreement has the temple of God with idols?” It is plain that these things he lists are opposites; and therefore he teaches that one must flee from them, because the Lord says: “No one can serve two masters” (Matt 6:24). For the Law preaches righteousness, so that iniquity may be fled; it shows the light, which is the truth, so that one may withdraw from ignorance, which is darkness; it announces Christ in the mystery of God, so that one may depart from the devil, who wishes falsely to claim to be God; it promises eternal life to believers, so that, stripped of unbelief, they may be strangers to every error of unbelievers; it forbade idols to be worshipped, because they are enemies of the temple of God. “For you are the temple of the living God.” Nothing is so hostile to a person as idols, because they force him to withdraw from faith in the one God.

“As God said (Lev 26:12): For I will dwell in them and walk among you, and I will be their God, and they will be my people. Therefore go out from their midst and be separate, says the Lord (Isa 52:11), and do not touch what is unclean; and I will receive you, and I will be a father to you, and you will be sons and daughters to me, says the Lord almighty.” Meanwhile let us explain the sense of the first part, so as to declare in whose person are the words of the one saying: “For I will dwell in them and walk among them, and I will be their God, and they will be my people.” These are the words of Christ; for this is what Jeremiah testified among other things, saying: “Afterwards he was seen on earth and lived among human beings” (Bar 3:38); for he dwelt in us, as the apostle John says: “And the Word became flesh and dwelt in us” (John 1:14). And that he is our God, Jeremiah says again: “This is our God” (Bar 3:36). And that we are his people there is no doubt, for the church is Christ's. And therefore he wishes us to be separated from all defilement, so as to receive us as sons, as he says: “Little children, yet a little while I am with you” (John 13:33). And that he is almighty, I think, should not be doubted. For if, as he himself says, “Whatever the Father does, the Son also does likewise” (John 5:19), this means that the Son can do all that the Father can. If there is anything the Father cannot do, the Son cannot do it either. But the Son is a fit witness, who says of the Father: “But with God all things are possible” (Matt 19:26). By this testimony he has both exhorted us to a pure life and shown that our Lord Jesus was long ago predestined to be our Lord and to receive us in the affection of his love.