返回Chapter 5
Chapter 5
Chapter Five
2 Cor. 5:1. For we know that if our earthly house, this tabernacle, be dissolved, we have from God a dwelling in the heavens, a house not made with hands, eternal.
Since he said above that in the measure that the outer man decays, the inner man is renewed, and thus said what seemed to be something new, he now says that when this mortal and earthly body has completely decayed, then countless blessings will spring forth for us. At this point he again reasons with them about the resurrection, though not as clearly as before, so as not to seem to regard them as incorrigible. He called the body an earthly tent, and by calling it a tent, he pointed to its transience; for such is a tent. If, however, the dwelling places of the righteous are often called tents, it is with an addition, namely: "everlasting habitations" (Luke 16:9). See then how he contrasted the earthly house with the heavenly, and the tent with an eternal house. Increasing the praise of the future glory of our body, he added: not made with hands — not in contrast to this body, for it too is not made with hands. Some, however, understand by the house made with hands the life we lead on earth, and by the tent the body itself, so that this passage receives the following meaning: if the earthly life of our body is destroyed, which can also be called made with hands, as if fashioned by hands (for bread, wine, and the like, from which our life is composed, are made by hands), we shall have in heaven another life, indestructible and not made with hands, that is, not requiring the assistance of our hands.
2 Cor. 5:2. For this reason we also groan, desiring to be clothed with our heavenly dwelling,
Into what dwelling? Into the incorruptible body. And he calls it heavenly not because it will descend from above, but because from there the grace of incorruption will be sent down. Therefore we should not grieve when certain bodily trials befall us; on the contrary, we should even groan over the fact that we have not been divested of the entire corruptible body, so as to be clothed in the incorruptible one. This body the apostle did not call a tent, but a "dwelling," because it abides forever.
2 Cor. 5:3. if only we, even having been clothed, are not found naked.
So that not all would rely solely on the incorruption of the body, he says: only that we, having been clothed in incorruption and having received an incorruptible body, may not be found naked, that is, of glory and safety, as those who have the defilement of sin. For the resurrection is universal, but not the honor.
2 Cor. 5:4. For we who are in this tabernacle do groan, being burdened, because we do not wish to be unclothed, but to be further clothed, that what is mortal might be swallowed up by life.
Since what was said — "we groan," desiring to be freed from the body — might seem burdensome, for the attachment of the soul to the body is inexpressible, he says: we groan not about simply being freed from the body, but about desiring to be clothed with incorruption. We desire not to be stripped of the body, but to be freed from corruption, so that corruption may be destroyed and annihilated in life, not the body. For we are burdened not because we have a body, but because it is corruptible. By this the mouths of the heretics are completely stopped. For the discussion here is not about one body or another, but about corruption and incorruption.
2 Cor. 5:5. For this very thing God also made us,
He who made us for this very thing from the beginning, he says, is God, for He created us so that we would be incorruptible. And this was not pleasing to Him only now, but was pleasing from the beginning. And this will assuredly come to pass.
2 Cor. 5:5. and gave us the pledge of the Spirit.
Do you want proof, he says? I will give you yet another. He Who gave us the Spirit through baptism also gave us the pledge of incorruption, for He sanctified both soul and body, and made both the one and the other divine, having freed them from sin, from which death arose. Therefore, if He gave the Spirit, it is evident that He freed us from sin. Thus, the pledge of future immortality is the Spirit. Or alternatively: having granted us the Spirit in part for now, He gave a certain pledge that He will also give the whole. But how will He give it, if we are not to be incorruptible in both soul and body? Therefore, having received here a small portion, that is, the pledge, hope that you will then possess the whole.
2 Cor. 5:6. Therefore we are always of good courage; and as we know that, while we are at home in the body, we are absent from the Lord, –
2 Cor. 5:7. For we walk by faith, and not by sight,
2 Cor. 5:8. So we are of good courage and prefer rather to depart from the body and to be at home with the Lord.
He continues to confirm what was said above, namely that one should not be troubled by dangers. For dangers and deaths, he says, bring us the desired acquisition — incorruption, for which we groan, and they lead us more quickly to our Master. "We are always of good courage," that is, fearing neither persecutions, nor plots, nor deaths. Notice the wisdom, how he concealed the names of death and life, and called the first being at home with the Lord, and the latter being away from the Lord, so that no one would cling to the present life, as it draws one away from the Lord. Then, lest someone say: so then what? does the body alienate us from God? — he deflected this objection by saying: "for we walk by faith, not by sight," that is, although even here we know Him, yet only in part, for this is what "by faith" means, and not face to face, which is what "by sight" means. But if this is so, then "we would prefer to depart from the body and be at home with the Lord." He did not say: to attain incorruption, but — what is more excellent — to be with the Lord, for this is more important than incorruption.
2 Cor. 5:9. And therefore we earnestly endeavor, whether present or absent, to be pleasing to Him.
The main thing one should be concerned about is to please God in one's life. Lest, hearing about departure, you think that it alone is sufficient for your salvation, he says: strive to depart as one well-approved, that is, lead a life here as well that is pleasing to God.
2 Cor. 5:10. For we must all appear before the judgment seat of Christ,
Here he reminds of the Dreadful Judgment, and with the words "must appear" he arouses fear. For do not think that there walls, or coverings, or the depth of the heart will hide either deeds or thoughts; there everything will be revealed.
2 Cor. 5:10. that each one may receive what is due for what he has done in the body, whether good or evil.
Saying this, he strengthens those who lived uprightly and piously with hope, and rouses the negligent through fear toward correction. At the same time, he confirms the teaching on the resurrection of bodies. For that which served either good or evil deeds is undoubtedly either rewarded or punished. Thus here the mouths of the heretics are stopped.
2 Cor. 5:11. Therefore, knowing the fear of the Lord, we persuade men, but we are made manifest to God; and I hope that we are made manifest also in your consciences.
Knowing, he says, about the Dreadful Judgment, we do everything so as not to lead people into temptation, for this is what the words "we persuade men" mean, that is, we heal them from offenses. For we are subject to condemnation not only when we have done something bad, but also when, being able to remove the cause for suspicion and eliminate the offense, we do not do so. "But we are made manifest unto God," for He knows how we conduct our lives, and there is no need to convince Him, as one convinces someone who doubts. "I trust also are made manifest in your consciences," as those who know well everything concerning us. Therefore there is no need to convince you, as though you had suffered offense from us.
2 Cor. 5:12. We do not again commend ourselves to you, but give you an occasion to boast on our behalf,
Immediately he removes the suspicion of supposed vainglory and says that by these words we do not praise ourselves, that is, exalt ourselves, extol ourselves with praises, but we give you an occasion to boast and take pride in us before the false apostles who slander us.
2 Cor. 5:12. so that you may have something to say to those who boast in appearance and not in heart.
So that you may have something to say and something to boast about concerning us before the false apostles, who boast "in appearance," that is, they do everything for show, for outward display, for they were such: they wore a mask of piety, but in their heart had nothing good. He commands them to boast not always, but only when the false apostles exalt themselves.
2 Cor. 5:13. For whether we are beside ourselves, it is for God; or whether we are sober-minded, it is for you.
If we say something lofty (this is what the apostle calls "being beside ourselves," or, in other places, "madness"), we do this for God, so that you, considering us weak, may not become proud and perish; but if we say something humbly and with self-abasement, we do this for you, so that you may learn to be humble-minded. Or alternatively: if anyone suspects that we are mad, then we hope to receive a reward from God, for Whose sake we are subjected to such suspicion; and if anyone considers us humble-minded, let him also benefit from our humility of mind. Or yet another way: if we are mad, we are mad in this way for God, so as to bring you to Him. And Paul's madness was the madness of love: loving God and living, like one in love, by Him alone, that is, the Beloved, he went outside himself and clung wholly to God, living not his own life but the life of the Beloved, as supremely loved or cherished. So then, if we, he says, "are beside ourselves, it is for God."
2 Cor. 5:14. For the love of Christ constrains us, having judged thus: that if one died for all, then all died.
2 Cor. 5:15. And Christ died for all, so that the living would no longer live for themselves, but for Him who died for them and rose again.
The love of God, which He manifested in us, encompasses us and compels us to undergo dangers for Him, when we deliberate well within ourselves the following. Since He died for all, it is evident that we were all perishing, and that He died for the perishing and the dead in order to bring us to life. Therefore, since He brought us to life, we ought no longer to live "for ourselves," but for Him by whom we live, who not only died for us but also rose again, having taken up to heaven our firstfruits, that is, His body, so that He might wholly take us up as well. For what need was there for Him to ascend, if the same were not to happen to us also? Therefore, since He died for us, since He brought us to life, and since He gave us the pledge of incorruption, we ought to live for Him, and not for our own lusts.
2 Cor. 5:16. Therefore henceforth we know no man according to the flesh.
Since all who were put to death by sin have been made alive by Christ through baptism, he rightly says: we know no one among the believers living in the flesh, that is, according to the old and carnal life. For all who have been reborn by the Spirit lead a new and spiritual life.
2 Cor. 5:16. If we have even known Christ according to the flesh, yet now we know Him no longer.
He shows that in not living according to the flesh we have Christ as our leader, and says: although Christ too was once according to the flesh, yet now He is not according to the flesh. What then? Did He lay aside the flesh? No. For as He came, so also shall He come, and He came in the flesh and with the flesh. So then, what does the apostle say? That we are called living according to the flesh when we are in sins, and living not according to the flesh when we do not sin. Christ, however, is called living according to the flesh when He partook of the natural and blameless infirmities in life, such as: hunger, thirst, sleep, weariness. But now He is not "according to the flesh," that is, He has been freed even from the natural and blameless infirmities, having flesh that is free from suffering and immortal, so that, he says, He might completely and abundantly teach us to no longer live according to the flesh and sinfully, but according to the spirit.
2 Cor. 5:17. Therefore, if anyone is in Christ, he is a new creation,
Whoever believed in Christ became another creation and became a new creature. Therefore, we must not live in the old way.
2 Cor. 5:17. The old has passed away; now all things are new.
What is the ancient? The sinful and the Judaic. For the ancient sin has ended and we have gained a new soul and a new body, and in place of everything Judaic we have all things new: in place of the law – the Gospel, in place of Jerusalem – heaven, in place of the temple – "the inner place behind the veil" (Heb. 6:19), where the Trinity dwells, in place of circumcision – baptism, in place of manna – the Body of God, in place of water – the Blood of the Master, in place of the rod of Moses or Aaron – the Cross, in place of the lamb – the Son of God, and so on.
2 Cor. 5:18. All things are from God, who reconciled us to Himself through Jesus Christ
All of this has been given to us by God, Who reconciled us to Himself through the mediation of His Son. For we did not run to Him ourselves, but He called us through the death of His Son.
2 Cor. 5:18. and having given us the ministry of reconciliation,
O the depth of His love for mankind! For the Father, who sent the Son, when He saw Him slain by those who were in need of reconciliation, not only did not reject mankind, but gave, he says, to us, the apostles, "the ministry of reconciliation," so that, going about everywhere, we might be ambassadors to those who had fallen away from God and bring them back to Him.
2 Cor. 5:19. Because God in Christ reconciled the world to Himself, not imputing to people their transgressions,
He stated that the Father reconciled us to Himself. Lest anyone should say: but He sent the Son? – he now says that although He sent the Son, nevertheless, it is not the Son alone who calls, but also the Father, who reconciles the world to Himself through Christ – for this is what "in Christ" means – and who showed such goodness to people that He not only did not punish them, but also reconciled them to Himself, and not only forgave them, but did not even impute their sins to them. For if He had wished to demand an account, all would have perished.
2 Cor. 5:19. and gave us the word of reconciliation.
We therefore have a commandment from God not to lay anything burdensome upon you, but to reconcile you with Him. Since they did not believe Me, God says, do not cease exhorting them until you persuade them.
2 Cor. 5:20. Therefore we are ambassadors on behalf of Christ, and as though God Himself were exhorting through us; on behalf of Christ we ask: be reconciled to God.
"On behalf of Christ," that is, sent in place of Christ. For what He intended to do, we have now received, and as through Him the Father called us, so now through us He calls you to be reconciled with Him. He did not say: reconcile God to yourselves, but be reconciled with Him. For you are hostile toward Him, not He toward you, for God is also Father. He, as though He had sinned against them, sends to them so that they might forgive Him. O the riches of mercy and condescension!
2 Cor. 5:21. For He made Him who knew no sin to be a sin offering for us, that we might become the righteousness of God in Him.
I, he says, do not recall everything—that you dishonored the Benefactor, that He did not concern Himself with vengeance, that on the contrary He Himself was the first to desire reconciliation: is not what He has now done sufficient for you to be reconciled with Him? What then did He do? He delivered to death for our sake His own Son, "who knew no sin," that is, the One who is righteousness itself, as though He were a sinner and evildoer, for "cursed before God is everyone who hangs on a tree" (Deut. 21:23), and "He was numbered with the transgressors." And he did not say "made" Him a sinner, but "a sacrifice for sin," which means more. For what purpose then was this done? So that we might be justified, not by the works of the law, but by the grace of God. For the righteousness of God consists in this: when one is justified by grace, when no stain can be found. Therefore he did not say: that we might become righteous ourselves, but "the righteousness" of God, pointing to the superabundance of grace.
2 Cor. 5:1. For we know that if our earthly house, this tabernacle, be dissolved, we have from God a dwelling in the heavens, a house not made with hands, eternal.
Since he said above that in the measure that the outer man decays, the inner man is renewed, and thus said what seemed to be something new, he now says that when this mortal and earthly body has completely decayed, then countless blessings will spring forth for us. At this point he again reasons with them about the resurrection, though not as clearly as before, so as not to seem to regard them as incorrigible. He called the body an earthly tent, and by calling it a tent, he pointed to its transience; for such is a tent. If, however, the dwelling places of the righteous are often called tents, it is with an addition, namely: "everlasting habitations" (Luke 16:9). See then how he contrasted the earthly house with the heavenly, and the tent with an eternal house. Increasing the praise of the future glory of our body, he added: not made with hands — not in contrast to this body, for it too is not made with hands. Some, however, understand by the house made with hands the life we lead on earth, and by the tent the body itself, so that this passage receives the following meaning: if the earthly life of our body is destroyed, which can also be called made with hands, as if fashioned by hands (for bread, wine, and the like, from which our life is composed, are made by hands), we shall have in heaven another life, indestructible and not made with hands, that is, not requiring the assistance of our hands.
2 Cor. 5:2. For this reason we also groan, desiring to be clothed with our heavenly dwelling,
Into what dwelling? Into the incorruptible body. And he calls it heavenly not because it will descend from above, but because from there the grace of incorruption will be sent down. Therefore we should not grieve when certain bodily trials befall us; on the contrary, we should even groan over the fact that we have not been divested of the entire corruptible body, so as to be clothed in the incorruptible one. This body the apostle did not call a tent, but a "dwelling," because it abides forever.
2 Cor. 5:3. if only we, even having been clothed, are not found naked.
So that not all would rely solely on the incorruption of the body, he says: only that we, having been clothed in incorruption and having received an incorruptible body, may not be found naked, that is, of glory and safety, as those who have the defilement of sin. For the resurrection is universal, but not the honor.
2 Cor. 5:4. For we who are in this tabernacle do groan, being burdened, because we do not wish to be unclothed, but to be further clothed, that what is mortal might be swallowed up by life.
Since what was said — "we groan," desiring to be freed from the body — might seem burdensome, for the attachment of the soul to the body is inexpressible, he says: we groan not about simply being freed from the body, but about desiring to be clothed with incorruption. We desire not to be stripped of the body, but to be freed from corruption, so that corruption may be destroyed and annihilated in life, not the body. For we are burdened not because we have a body, but because it is corruptible. By this the mouths of the heretics are completely stopped. For the discussion here is not about one body or another, but about corruption and incorruption.
2 Cor. 5:5. For this very thing God also made us,
He who made us for this very thing from the beginning, he says, is God, for He created us so that we would be incorruptible. And this was not pleasing to Him only now, but was pleasing from the beginning. And this will assuredly come to pass.
2 Cor. 5:5. and gave us the pledge of the Spirit.
Do you want proof, he says? I will give you yet another. He Who gave us the Spirit through baptism also gave us the pledge of incorruption, for He sanctified both soul and body, and made both the one and the other divine, having freed them from sin, from which death arose. Therefore, if He gave the Spirit, it is evident that He freed us from sin. Thus, the pledge of future immortality is the Spirit. Or alternatively: having granted us the Spirit in part for now, He gave a certain pledge that He will also give the whole. But how will He give it, if we are not to be incorruptible in both soul and body? Therefore, having received here a small portion, that is, the pledge, hope that you will then possess the whole.
2 Cor. 5:6. Therefore we are always of good courage; and as we know that, while we are at home in the body, we are absent from the Lord, –
2 Cor. 5:7. For we walk by faith, and not by sight,
2 Cor. 5:8. So we are of good courage and prefer rather to depart from the body and to be at home with the Lord.
He continues to confirm what was said above, namely that one should not be troubled by dangers. For dangers and deaths, he says, bring us the desired acquisition — incorruption, for which we groan, and they lead us more quickly to our Master. "We are always of good courage," that is, fearing neither persecutions, nor plots, nor deaths. Notice the wisdom, how he concealed the names of death and life, and called the first being at home with the Lord, and the latter being away from the Lord, so that no one would cling to the present life, as it draws one away from the Lord. Then, lest someone say: so then what? does the body alienate us from God? — he deflected this objection by saying: "for we walk by faith, not by sight," that is, although even here we know Him, yet only in part, for this is what "by faith" means, and not face to face, which is what "by sight" means. But if this is so, then "we would prefer to depart from the body and be at home with the Lord." He did not say: to attain incorruption, but — what is more excellent — to be with the Lord, for this is more important than incorruption.
2 Cor. 5:9. And therefore we earnestly endeavor, whether present or absent, to be pleasing to Him.
The main thing one should be concerned about is to please God in one's life. Lest, hearing about departure, you think that it alone is sufficient for your salvation, he says: strive to depart as one well-approved, that is, lead a life here as well that is pleasing to God.
2 Cor. 5:10. For we must all appear before the judgment seat of Christ,
Here he reminds of the Dreadful Judgment, and with the words "must appear" he arouses fear. For do not think that there walls, or coverings, or the depth of the heart will hide either deeds or thoughts; there everything will be revealed.
2 Cor. 5:10. that each one may receive what is due for what he has done in the body, whether good or evil.
Saying this, he strengthens those who lived uprightly and piously with hope, and rouses the negligent through fear toward correction. At the same time, he confirms the teaching on the resurrection of bodies. For that which served either good or evil deeds is undoubtedly either rewarded or punished. Thus here the mouths of the heretics are stopped.
2 Cor. 5:11. Therefore, knowing the fear of the Lord, we persuade men, but we are made manifest to God; and I hope that we are made manifest also in your consciences.
Knowing, he says, about the Dreadful Judgment, we do everything so as not to lead people into temptation, for this is what the words "we persuade men" mean, that is, we heal them from offenses. For we are subject to condemnation not only when we have done something bad, but also when, being able to remove the cause for suspicion and eliminate the offense, we do not do so. "But we are made manifest unto God," for He knows how we conduct our lives, and there is no need to convince Him, as one convinces someone who doubts. "I trust also are made manifest in your consciences," as those who know well everything concerning us. Therefore there is no need to convince you, as though you had suffered offense from us.
2 Cor. 5:12. We do not again commend ourselves to you, but give you an occasion to boast on our behalf,
Immediately he removes the suspicion of supposed vainglory and says that by these words we do not praise ourselves, that is, exalt ourselves, extol ourselves with praises, but we give you an occasion to boast and take pride in us before the false apostles who slander us.
2 Cor. 5:12. so that you may have something to say to those who boast in appearance and not in heart.
So that you may have something to say and something to boast about concerning us before the false apostles, who boast "in appearance," that is, they do everything for show, for outward display, for they were such: they wore a mask of piety, but in their heart had nothing good. He commands them to boast not always, but only when the false apostles exalt themselves.
2 Cor. 5:13. For whether we are beside ourselves, it is for God; or whether we are sober-minded, it is for you.
If we say something lofty (this is what the apostle calls "being beside ourselves," or, in other places, "madness"), we do this for God, so that you, considering us weak, may not become proud and perish; but if we say something humbly and with self-abasement, we do this for you, so that you may learn to be humble-minded. Or alternatively: if anyone suspects that we are mad, then we hope to receive a reward from God, for Whose sake we are subjected to such suspicion; and if anyone considers us humble-minded, let him also benefit from our humility of mind. Or yet another way: if we are mad, we are mad in this way for God, so as to bring you to Him. And Paul's madness was the madness of love: loving God and living, like one in love, by Him alone, that is, the Beloved, he went outside himself and clung wholly to God, living not his own life but the life of the Beloved, as supremely loved or cherished. So then, if we, he says, "are beside ourselves, it is for God."
2 Cor. 5:14. For the love of Christ constrains us, having judged thus: that if one died for all, then all died.
2 Cor. 5:15. And Christ died for all, so that the living would no longer live for themselves, but for Him who died for them and rose again.
The love of God, which He manifested in us, encompasses us and compels us to undergo dangers for Him, when we deliberate well within ourselves the following. Since He died for all, it is evident that we were all perishing, and that He died for the perishing and the dead in order to bring us to life. Therefore, since He brought us to life, we ought no longer to live "for ourselves," but for Him by whom we live, who not only died for us but also rose again, having taken up to heaven our firstfruits, that is, His body, so that He might wholly take us up as well. For what need was there for Him to ascend, if the same were not to happen to us also? Therefore, since He died for us, since He brought us to life, and since He gave us the pledge of incorruption, we ought to live for Him, and not for our own lusts.
2 Cor. 5:16. Therefore henceforth we know no man according to the flesh.
Since all who were put to death by sin have been made alive by Christ through baptism, he rightly says: we know no one among the believers living in the flesh, that is, according to the old and carnal life. For all who have been reborn by the Spirit lead a new and spiritual life.
2 Cor. 5:16. If we have even known Christ according to the flesh, yet now we know Him no longer.
He shows that in not living according to the flesh we have Christ as our leader, and says: although Christ too was once according to the flesh, yet now He is not according to the flesh. What then? Did He lay aside the flesh? No. For as He came, so also shall He come, and He came in the flesh and with the flesh. So then, what does the apostle say? That we are called living according to the flesh when we are in sins, and living not according to the flesh when we do not sin. Christ, however, is called living according to the flesh when He partook of the natural and blameless infirmities in life, such as: hunger, thirst, sleep, weariness. But now He is not "according to the flesh," that is, He has been freed even from the natural and blameless infirmities, having flesh that is free from suffering and immortal, so that, he says, He might completely and abundantly teach us to no longer live according to the flesh and sinfully, but according to the spirit.
2 Cor. 5:17. Therefore, if anyone is in Christ, he is a new creation,
Whoever believed in Christ became another creation and became a new creature. Therefore, we must not live in the old way.
2 Cor. 5:17. The old has passed away; now all things are new.
What is the ancient? The sinful and the Judaic. For the ancient sin has ended and we have gained a new soul and a new body, and in place of everything Judaic we have all things new: in place of the law – the Gospel, in place of Jerusalem – heaven, in place of the temple – "the inner place behind the veil" (Heb. 6:19), where the Trinity dwells, in place of circumcision – baptism, in place of manna – the Body of God, in place of water – the Blood of the Master, in place of the rod of Moses or Aaron – the Cross, in place of the lamb – the Son of God, and so on.
2 Cor. 5:18. All things are from God, who reconciled us to Himself through Jesus Christ
All of this has been given to us by God, Who reconciled us to Himself through the mediation of His Son. For we did not run to Him ourselves, but He called us through the death of His Son.
2 Cor. 5:18. and having given us the ministry of reconciliation,
O the depth of His love for mankind! For the Father, who sent the Son, when He saw Him slain by those who were in need of reconciliation, not only did not reject mankind, but gave, he says, to us, the apostles, "the ministry of reconciliation," so that, going about everywhere, we might be ambassadors to those who had fallen away from God and bring them back to Him.
2 Cor. 5:19. Because God in Christ reconciled the world to Himself, not imputing to people their transgressions,
He stated that the Father reconciled us to Himself. Lest anyone should say: but He sent the Son? – he now says that although He sent the Son, nevertheless, it is not the Son alone who calls, but also the Father, who reconciles the world to Himself through Christ – for this is what "in Christ" means – and who showed such goodness to people that He not only did not punish them, but also reconciled them to Himself, and not only forgave them, but did not even impute their sins to them. For if He had wished to demand an account, all would have perished.
2 Cor. 5:19. and gave us the word of reconciliation.
We therefore have a commandment from God not to lay anything burdensome upon you, but to reconcile you with Him. Since they did not believe Me, God says, do not cease exhorting them until you persuade them.
2 Cor. 5:20. Therefore we are ambassadors on behalf of Christ, and as though God Himself were exhorting through us; on behalf of Christ we ask: be reconciled to God.
"On behalf of Christ," that is, sent in place of Christ. For what He intended to do, we have now received, and as through Him the Father called us, so now through us He calls you to be reconciled with Him. He did not say: reconcile God to yourselves, but be reconciled with Him. For you are hostile toward Him, not He toward you, for God is also Father. He, as though He had sinned against them, sends to them so that they might forgive Him. O the riches of mercy and condescension!
2 Cor. 5:21. For He made Him who knew no sin to be a sin offering for us, that we might become the righteousness of God in Him.
I, he says, do not recall everything—that you dishonored the Benefactor, that He did not concern Himself with vengeance, that on the contrary He Himself was the first to desire reconciliation: is not what He has now done sufficient for you to be reconciled with Him? What then did He do? He delivered to death for our sake His own Son, "who knew no sin," that is, the One who is righteousness itself, as though He were a sinner and evildoer, for "cursed before God is everyone who hangs on a tree" (Deut. 21:23), and "He was numbered with the transgressors." And he did not say "made" Him a sinner, but "a sacrifice for sin," which means more. For what purpose then was this done? So that we might be justified, not by the works of the law, but by the grace of God. For the righteousness of God consists in this: when one is justified by grace, when no stain can be found. Therefore he did not say: that we might become righteous ourselves, but "the righteousness" of God, pointing to the superabundance of grace.