2 Corinthians 5:15–21

What is the mark of those who eat the bread and drink the cup of Christ? That they keep in perpetual remembrance him who died for us and rose again. What is the mark of those who keep such remembrance? That they live not for themselves but for him who died for them and rose again. What is the mark of a Christian? That his justice abound in all things more than that of the scribes and Pharisees, according to the rule of the doctrine which has been handed down in the Lord's gospel. What is the mark of the Christian? That they love one another as Christ has loved us. What is the mark of the Christian? To set the Lord always in his sight. What is the mark of the Christian? To watch daily and hourly and stand prepared in that state of perfection which is pleasing to God, knowing that at what hour he thinks not, the Lord will come.

That, being redeemed and quickened by the blood of Christ, we ought to prefer nothing to Christ. ...Moreover, the Apostle Paul says: "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or hunger, or nakedness, or peril, or sword? As it is written, Because for Thy sake we are killed all the day long, we are counted as sheep for the slaughter. Nay, in all these things we overcome on account of Him who hath loved us." And again: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." And again: "Christ died for all, that both they which live may not henceforth live unto themselves, but unto Him which died for them, and rose again."

If therefore we ought not to live unto ourselves, be not troubled, says he, nor be confounded when dangers and deaths assail you. And he assigns besides an indubitable argument by which he shows that the thing is a debt. For if through Him we live who were dead; to Him we ought to live through Whom we live. And what is said appears indeed to be one thing, but if any one accurately examine it, it is two: one that we live by Him, another that He died for us: either of which even by itself is enough to make us liable; but when even both are united consider how great the debt is. Yea, rather, there are three things here. For the First-fruits also for thy sake He raised up, and led up to heaven: wherefore also he added, "Who for our sakes died and rose again."

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.

He explains this interpretation when he says, and he died for all: "He died that we might live to Christ." 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).

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).

Now that Christ has risen from the dead, birth according to the flesh loses its importance, bodily weakness ceases to count and the sufferings of death no longer matter either. Right up until the cross there was a suspicion that Christ was weak, but once he rose from the dead all that vanished and what was previously doubted came to be believed.

Afterwards he showed them a higher degree of love when he said, "It is the Spirit who gives life, the flesh profits nothing." I think Paul had reached this level when he said: "Even if we once knew Christ in the body, we know him thus no longer." Therefore in this human devotion there is in the meantime consolation for whomever does not as yet have the Spirit which gives life, at least who do not have him in the same way as those who say: "A Spirit before our face is Christ the Lord," and again: "If we once knew Christ in the flesh we know him thus no longer." For there is no love of Christ at all without the Holy Spirit, even if this love is in the flesh, and without its fullness.

After the resurrection it was the same body which had suffered except it no longer had the human infirmities in it. For we assert that it was no longer receptive of hunger, or of weariness or of anything else of such a kind but was thereafter incorruptible, and not only this but also life-giving. For it is the body of life, that is, the body of the Only Begotten, for it has been made resplendent with the glory most proper to his divinity and is known to be the body of God. Therefore, even if some might say that it is divine, just as, of course, it is the human body of a man, he would not err from proper reasoning. Whence I think that the very wise Paul said, "And even though we have known Christ according to the flesh, yet now we know him so no longer." For being God's own body, as I said, it transcends all human bodies.

Even at this moment he is, as man, interceding for my salvation, until he makes me divine by the power of his incarnate humanity. "As man," I say, because he still has with him the body he assumed, though he is no longer "regarded as flesh"—meaning the bodily experiences, which, sin aside, are ours and his. This is the "Advocate" we have in Jesus—not a slave who falls prostrate before the Father on our behalf. Get rid of what is really a slavish suspicion, unworthy of the Spirit. It is not in God to make that demand nor in the Son to submit to it; the thought is unjust to God. No, it is by what he suffered as man that he persuades us, as Word and Encourager, to endure. That, for me, is the beginning of his "advocacy."

Just as before the Lord suffered his passion, when he was transformed and glorified on the mountain, he certainly had the same body that he had had down below, although of a different glory. So also after the resurrection, his body was of the same nature as it had been before the passion but of a higher state of glory and in more majestic appearance, in fulfillment of the words of Paul: "So that henceforth we know no one according to the flesh. And even though we have known Christ according to the flesh, yet now we know him so no longer."

For if all died and all rose again; and in such sort died as the tyranny of sin condemned them; but rose again "through the laver of regeneration and the renewing of the Holy Ghost;" he saith with reason, "we know none" of the faithful "after the flesh." For what if even they be in the flesh? Yet is that fleshly life destroyed, and we are born again by the Spirit, and have learnt another deportment and rule and life and condition, that, namely, in the heavens. And again of this itself he shows Christ to be the Author.

"Even though we have known Christ after the flesh, yet now we know Him so no more."

What then? tell me. Did He put away the flesh, and is He now not with that body? Away with the thought, for He is even now clothed in flesh; for "this Jesus Who is taken up from you into Heaven shall so come. So? How? In flesh, with His body. How then doth he say, "Even though we have known Christ after the flesh, yet now henceforth no more?" For in us indeed "after the flesh" is being in sins, and "not after the flesh" not being in sins; but in Christ, "after the flesh" is His being subject to the affections of nature, such as to thirst, to hunger, to weariness, to sleep. For "He did no sin, neither was guile found in His mouth." Wherefore He also said, "Which of you convicteth Me of sin?" and again, "The prince of this world cometh, and he hath nothing in Me." And "not after the flesh" is being thenceforward freed even from these things, not the being without flesh. For with this also He cometh to judge the world, His being impassible and pure. Whereunto we also shall advance when "our body" hath been "fashioned like unto His glorious body."

When Christ was a man, he lived in a human way, fulfilling the law. But when he died and rose again, immortal, he abolished the things of the law and took on the ways of heaven. Therefore those who have been baptized must also put the ways of the world to death and imitate the pure behavior of heaven.

There was a time when Christ had a body which was capable of suffering, but after his suffering and death it became incorruptible and immortal.

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.

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.

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).

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. 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.

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.

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, 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."

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.

By whom also we exhort you in the Lord to abstain from your old conversation, vain bonds, separations, observances, distinction of meats, and daily washings: for "old things are passed away; behold, all things are become new."

We are then truly free when God orders our lives, that is, forms and creates us not as human beings—this he has already done—but as good people, which he is now doing by his grace, that we may indeed be new creatures in Christ Jesus. Accordingly the prayer: "Create in me a clean heart, O God.".

But, if we must go on with our discussion and make a deeper study, let us from this point contemplate especially the divine power of the Holy Spirit. We find three creations mentioned in the Scripture; the first, the education from nonexistence into existence; the second, the change from worse to better; and the third, the resurrection of the dead. In these you will find the Holy Spirit co-operating with the Father and the Son.… Now, humanity is created a second time through baptism, "for if any man is in Christ, he is a new creature."

Christianity is not, in the long run, concerned either with individuals or communities. Neither the individual nor the community as popular thought understands them can inherit eternal life: neither the natural self, nor the collective mass, but a new creature.

This means something much more than our trying to follow His teaching. People often ask when the next step in evolution—the step to something beyond man—will happen. But in the Christian view, it has happened already. In Christ a new kind of man appeared: and the new kind of life which began in Him is to be put into us.

A man who changed from having Bios to having Zoe would have gone through as big a change as a statue which changed from being a carved stone to being a real man.

And that is precisely what Christianity is about. This world is a great sculptor's shop. We are the statues and there is a rumour going round the shop that some of us are some day going to come to life.

Now, if you care to talk in these terms, the Christian view is precisely that the Next Step has already appeared. And it is really new. It is not a change from brainy men to brainier men: it is a change that goes off in a totally different direction—a change from being creatures of God to being sons of God. The first instance appeared in Palestine two thousand years ago. In a sense, the change is not 'Evolution' at all, because it is not something arising out of the natural process of events but something coming into nature from outside.

For mere improvement is not redemption, though redemption always improves people even here and now and will, in the end, improve them to a degree we cannot yet imagine. God became man to turn creatures into sons: not simply to produce better men of the old kind but to produce a new kind of man. It is not like teaching a horse to jump better and better but like turning a horse into a winged creature. Of course, once it has got its wings, it will soar over fences which could never have been jumped and thus beat the natural horse at its own game. But there may be a period, while the wings are just beginning to grow, when it cannot do so: and at that stage the lumps on the shoulders—no one could tell by looking at them that they are going to be wings—may even give it an awkward appearance.

The Old Testament was good, but without spiritual understanding it dies with the letter. The New Testament, through grace, restores the odor of life.

the whole world has its circumscription in man, because man, as has been frequently stated, is the bond which holds all the world together. When man, therefore, rose again on the same night of the Lord's day, incorruptible and immortal and unchangeable, he gave a pledge to the whole creation visible and invisible that it would obtain like benefits. Wherefore the Apostle saith: To sum up all things in the Christ, both the things that are in heaven and that are in the earth; and: If any one be in Christ he is a new creature. Old things are passed away, behold all things have become new

If any one be in Christ he is a new creature—old things are passed away, behold! all things are become new; here speaking of all things as new, or of the renovation of all existing things; for, when he speaks of the summing up and the new creation, he signifies by each the same thing, that each is effected in Christ. For just as Christ according to the flesh, when risen from the dead was not a different Christ from the Christ who had died, but was the same who had suffered death, yet in like manner as He was victorious in His resurrection over sufferings and death, so also the whole creation, while not perishing but retaining its identity, is changed into a better condition.

"If any man is in Christ, he is a new creature, the former things have passed away." The "new creation" is the apostolic rule. And what this is Paul makes abundantly clear in another section, saying: "In order that I might present to myself the church in all her glory, not having spot or wrinkle or any such thing, but that she might be holy and without blemish." A new creature he called the indwelling of the Holy Spirit in a pure and blameless soul removed from evil and wickedness and shamefulness. For, when the soul hates sin, it closely unites itself with God, as far as it can, in the regimen of virtue; having been transformed in life, it receives the grace of the Spirit to itself, becomes entirely new again and is recreated.

This Logos the Father in the latter days sent forth, no longer to speak by a prophet, and not wishing that the Word, being obscurely proclaimed, should be made the subject of mere conjecture, but that He should be manifested, so that we could see Him with our own eyes. This Logos, I say, the Father sent forth, in order that the world, on beholding Him, might reverence Him who was delivering precepts not by the person of prophets, nor terrifying the soul by an angel, but who was Himself-He that had spoken-corporally present amongst us. This Logos we know to have received a body from a virgin, and to have remodelled the old man by a new creation. And we believe the Logos to have passed through every period in this life, in order that He Himself might serve as a law for every age, and that, by being present (amongst) us, He might exhibit His own manhood as an aim for all men. And that by Himself in person He might prove that God made nothing evil, and that man possesses the capacity of self-determination, inasmuch as he is able to will and not to will, and is endued with power to do both. This Man we know to have been made out of the compound of our humanity. For if He were not of the same nature with ourselves, in vain does He ordain that we should imitate the Teacher. For if that Man happened to be of a different substance from us, why does He lay injunctions similar to those He has received on myself, who am born weak; and how is this the act of one that is good and just? In order, however, that He might not be supposed to be different from us, He even underwent toil, and was willing to endure hunger, and did not refuse to feel thirst, and sunk into the quietude of slumber. He did not protest against His Passion, but became obedient unto death, and manifested His resurrection. Now in all these acts He offered up, as the first-fruits, His own manhood, in order that thou, when thou art in tribulation, mayest not be disheartened, but, confessing thyself to be a man (of like nature with the Redeemer), mayest dwell in expectation of also receiving what the Father has granted unto this Son.

Be not deceived with strange doctrines, "nor give heed to fables and endless genealogies," and things in which the Jews make their boast. "Old things are passed away: behold, all things have become new." For if we still live according to the Jewish law, and the circumcision of the flesh, we deny that we have received grace. For the divinest prophets lived according to Jesus Christ. On this account also they were persecuted, being inspired by grace to fully convince the unbelieving that there is one God, the Almighty, who has manifested Himself by Jesus Christ His Son, who is His Word, not spoken, but essential. For He is not the voice of an articulate utterance, but a substance begotten by divine power, who has in all things pleased Him that sent Him.

You heard today that the blessed Paul … told us in his letter to the Corinthians: "If any man is in Christ, he is a new creature." To prevent us from interpreting the text as applying to a visible creation, he stated: "If any man is in Christ," teaching us that if any man has gone over to the side of those who believe in Christ, he is an example of a new creature. Tell me, if we see new heavens and other portions of his creation, is there a profit in this which can match the benefit we gain from seeing a man converted from evil to virtue and changing from the side of error to that of truth? This is what the blessed Paul called a new creature, and so immediately he went on to say: "The former things have passed away; behold, they are all made new!" By this he briefly showed that those who, by their faith in Christ, had put off like an old cloak the burden of their sins, those who had been set free from their error and been illumined by the light of justification, had put on this new and shining cloak, this royal robe. This is why he said: "If any man is in Christ, he is a new creature: the former things have passed away; behold, they are all made new."

Do you see why faith in Christ and the return to virtue are called a new creation? I exhort you, therefore, both you who have previously been initiated and you who have just now enjoyed the Master's generosity, let us all listen to the exhortation of the apostle, who tells us: "The former things have passed away; behold, they are all made new." Let us forget the whole past and, like citizens in a new world, let us reform our lives, and let us consider in our every word and deed the dignity of him who dwells within us.

For seeing he had exhorted unto virtue from His love, he now leads them on to this from what has been actually done for them; wherefore also he added, "If any man is in Christ," he is "a new creature." "If any," saith he, "have believed in Him, he has come to another creation, for he hath been born again by the Spirit." So that for this cause also, he says, we ought to live unto Him, not because we are not our own only, nor because He died for us only, nor because He raised up our First-fruits only, but because we have also come unto another life. See how many just grounds he urges for a life of virtue. For on this account he also calls the reformation by a grosser name, in order to show the transition and the change to be great. Then following out farther what he had said, and showing how it is "a new creation," he adds, "The old things are passed away, behold, all things are become new."

What old things? He means either sins and impieties, or else all the Judaical observances. Yea rather, he means both the one and the other. "Behold, all things are become new."

To-day, the most holy assembly, bearing upon its shoulders the heavenly joy that was for generations expected, imparts it to the race of man. "Old things are passed away". With good right, therefore, has the sacred trumpet sounded, "Old things are passed away, behold all things are become new."

When by Jeremiah He gave this precept, "Break up for yourselves new pastures," does He not turn away from the old state of things? And when by Isaiah He proclaims how "old things were passed away; and, behold, all things, which I am making, are new," does He not advert to a new state of things? We have generally been of opinion that the destination of the former state of things was rather promised by the Creator, and exhibited in reality by Christ, only under the authority of one and the same God, to whom appertain both the old things and the new.

Now, if the Creator indeed promised that "the ancient things should pass away," to be superseded by a new course of things which should arise, whilst Christ marks the period of the separation when He says, "The law and the prophets were until John" -thus making the Baptist the limit between the two dispensations of the old things then terminating-and the new things then beginning, the apostle cannot of course do otherwise, (coming as he does) in Christ, who was revealed after John, than invalidate "the old things" and confirm "the new," and yet promote thereby the faith of no other god than the Creator, at whose instance it was foretold that the ancient things should pass away.

"If therefore any man be in Christ, he is a new creature; old; things are passed away; behold, all things are become new; " and so is accomplished the prophecy of Isaiah.

All the rest of his precepts, as we have shown sufficiently, when treating of them as they occurred in another epistle, emanated from the Creator, who, while predicting that "old things were to pass away," and that He would "make all things new," commanded men "to break up fresh ground for themselves," and thereby taught them even then to put off the old man and put on the new.

But when the Word of God descended into flesh,-(flesh) not unsealed even by marriage,-and "the Word was made flesh," -(flesh) never to be unsealed by marriage,-which was to find its way to the tree not of incontinence, but of endurance; which was to taste from that tree not anything sweet, but something bitter; which was to pertain not to the infernal regions, but to heaven; which was to be precinct not with the leaves of lasciviousness, but the flowers of holiness; which was to impart to the waters its own purities-thenceforth, whatever flesh (is) "in Christ" has lost its pristine soils, is now a thing different, emerges in a new state, no longer (generated) of the slime of natural seed, nor of the grime of concupiscence, but of "pure water" and a "clean Spirit.

Plainly we do, if we are observers of Jewish ceremonies, of legal solemnities: for those the apostle unteaches, suppressing the continuance of the Old Testament which has been buried in Christ, and establishing that of the New. But if there is a new creation in Christ, our solemnities too will be bound to be new: else, if the apostle has erased all devotion absolutely "of seasons, and days, and months, and years," why do we celebrate the passover by an annual rotation in the first month? Why in the fifty ensuing days do we spend our time in all exultation? Why do we devote to Stations the fourth and sixth days of the week, and to fasts the "preparation-day? " Anyhow, you sometimes continue your Station even over the Sabbath,-a day never to be kept as a fast except at the passover season, according to a reason elsewhere given.

Those who believe in Christ have entered a new life. They must be born again in baptism and renounce their former sins.

Whoever believed in Christ became another creation and became a new creature. Therefore, we must not live in the old way.

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.

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: "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.

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).

Although Christ has redeemed us all things come from God, because all fatherhood comes from him. Therefore [in triune reasoning] precedence must be given to the person of the Father.

Since all things are reconciled in him, recognize … that he reconciles all things to the Father in himself, which he will reconcile through himself. The same apostle says: "But all things are from God, who has reconciled us to himself through Christ and has given to us the ministry of reconciliation. For God was truly in Christ, reconciling the world to himself." Compare the entire mystery of the evangelical faith with these words! He who is seen in him who is seen, he who works in him who works, he who speaks in him who speaks is the same one who will reconcile in him who reconciles. Accordingly, there is the reconciliation in him and through him, because the Father himself, who remains in him through the identical nature, restored the world to himself through him and in him by this reconciliation.

Nothing of ourselves. For remission of sins and adoption and unspeakable glory are given to us by Him. For he exhorts them no longer from the things to come only, but even from those now present. For consider. He said, that we shall be raised again, and go on unto incorruption, and have an eternal house; but since present things have more force to persuade than things to come, with those who believe not in these as they ought to believe, he shows how great things they have even already received, and being themselves what. What then being, received they them? Dead all; (for he saith, "all died;" and, "He died for all;" so loved He all alike;) inveterate all, and grown old in their vices. But behold, both a new soul, (for it was cleansed,) and a new body, and a new worship, and promises new, and covenant, and life, and table, and dress, and all things new absolutely. For instead of the Jerusalem below we have received that mother city which is above (Galatians chapter 4, verse 26); and instead of a material temple have seen a spiritual temple; instead of tables of stone, fleshy ones; instead of circumcision, baptism; instead of the manna, the Lord's body; instead of water from a rock, blood from His side; instead of Moses' or Aaron's rod, the Cross; instead of the promised [land], the kingdom of heaven; instead of a thousand priests, One High Priest; instead of a lamb without reason, a Spiritual Lamb. With these and such like things in his thought he said, "all things are new." But "all" these "things are of God," by Christ, and His free gift.

For from Him are all the good things. For He that made us friends is Himself also the cause of the other things which God hath given to His friends. For He rendered not these things unto us, allowing us to continue enemies, but having made us friends unto Himself. But when I say that Christ is the cause of our reconciliation, I say the Father is so also: when I say that the Father gave, I say the Son gave also. "For all things were made by Him;" (John chapter 1, verse 3) and of this too He is the Author. For we ran not unto Him, but He Himself called us. How called He us? By the sacrifice of Christ.

Here again he sets forth the dignity of the Apostles; showing how great a thing was committed to their hands, and the surpassing greatness of the love of God. For even when they would not hear the Ambassador that came, He was not exasperated nor left them to themselves, but continueth to exhort them both in His own person and by others. Who can be fittingly amazed at this solicitude? The Son Who came to reconcile, His True and Only-Begotten, was slain, yet not even so did the Father turn away from His murderers; nor say, "I sent My Son as an Ambassador, but they not only would not hear Him, but even slew and crucified Him, it is meet henceforth to leave them to themselves:" but quite the contrary, when the Son departed, He entrusted the business to us; for he says, "gave unto us the ministry of reconciliation."

It is not just that God has been reconciled to us; we also have been reconciled to him.

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.

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.

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).

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).

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.

God was in Christ, that is to say, the Father was in the Son, reconciling the world to himself, not counting their sins against them. Creation sinned against God and did not repent, so God, who did not want his work to perish, sent his Son in order to preach through him the forgiveness of sins and thus reconcile them to himself.

Seest thou love surpassing all expression, all conception? Who was the aggrieved one? Himself. Who first sought the reconciliation? Himself. And yet, saith one, He sent the Son, He did not come Himself. The Son indeed it was He sent; still not He alone besought, but both with Him and by Him the Father; wherefore he said, that, "God was reconciling the world unto Himself in Christ:" that is, by Christ. For seeing he had said, "Who gave unto us the ministry of reconciliation;" he here used a corrective, saying, Think not that we act of our own authority in the business: we are ministers; and He that doeth the whole is God, Who reconciled the world by the Only-Begotten. And how did He reconcile it unto Himself? For this is the marvel, not that it was made a friend only, but also by this way a friend. This way? What way? Forgiving them their sins; for in no other way was it possible. Wherefore also he added, "Not reckoning unto them their trespasses." For had it been His pleasure to require an account of the things we had transgressed in, we should all have perished; for "all died." But nevertheless though our sins were so great, He not only did not require satisfaction, but even became reconciled; He not only forgave, but He did not even "reckon." So ought we also to forgive our enemies, that ourselves too may obtain the like forgiveness.

For neither have we come now on any odious office; but to make all men friends with God. For He saith, Since they were not persuaded by Me, do ye continue beseeching until ye have persuaded them.

"Cod was in Christ reconciling the world unto Himself, not imputing their trespasses unto them."

And they respond:- May Christ listen to thy prayers, and be pleased with thy sacrifice, receive thy oblation, and honour thy priesthood, and grant unto us, through thy mediation, the pardon of our offences, and the forgiveness of our sins, through His grace and mercies for ever.

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.

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.

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).

Paul wants to show both his devotion to God's providence and his belief that it is his duty to love the whole human race.

He says, "He [Christ] who knew no sin, he [God] made to be sin for us." The God to whom we are to be reconciled has thus made him the sacrifice for sin by which we may be reconciled. He himself is therefore sin as we ourselves are righteousness—not our own but God's, not in ourselves but in him. Just as he was sin—not his own but ours, rooted not in himself but in us—so he showed forth through the likeness of sinful flesh, in which he was crucified, that since sin was not in him he could then, so to say, die to sin by dying in the flesh, which was "the likeness of sin." And since he had never lived in the old manner of sinning, he might, in his resurrection, signify the new life which is ours, which is springing to life anew from the old death in which we had been dead to sin.

Let us consider the deeds of the Truth, that we may see where the actions of our depravity lie. For if we are members of the supreme Head, we ought to imitate Him to whom we are joined. For what does Paul, that outstanding preacher, say as an example for our instruction? "We are ambassadors for Christ, as though God were exhorting through us; we beseech you for Christ's sake, be reconciled to God." Behold, by sinning we have created discord between ourselves and God, and yet God first sent His ambassadors to us, so that we ourselves who sinned might come to peace with God when asked. Therefore let human pride be ashamed, let anyone be confounded who does not first make satisfaction to his neighbor, when after our fault, so that we might be reconciled to Him, God Himself who was offended beseeches us through intervening ambassadors.

Seest thou how he has extolled the thing by introducing Christ thus in the form of a suppliant; yea rather not Christ only, but even the Father? For what he says is this: The Father sent the Son to beseech, and to be His Ambassador unto mankind. When then He was slain and gone, we succeeded to the embassy; and in His stead and the Father's we beseech you. So greatly doth He prize mankind that He gave up even the Son, and that knowing He would be slain, and made us Apostles for your sakes; so that he said with reason, "All things are for your sakes." "We are therefore ambassadors on behalf of Christ," that is, instead of Christ; for we have succeeded to His functions. But if this appears to thee a great thing, hear also what follows wherein he shows that they do this not in His stead only, but also in stead of the Father. For therefore he also added, "As though God were entreating by us." For not by the Son Himself only doth He beseech, but also by us who have succeeded to the office of the Son. Think not therefore, he says, that by us you are entreated; Christ Himself, the Father Himself of Christ, beseeches you by us. What can come up to this excess of goodness? He was outraged who had conferred innumerable benefits; having been outraged, He not only exacted not justice, but even gave His son that we might be reconciled. They that received Him were not reconciled, but even slew Him. Again, He sent other ambassadors to beseech, and though these are sent, it is Himself that entreats. And what doth He entreat? "Be ye reconciled unto God." And he said not, Reconcile God to yourselves; for it is not He that beareth enmity, but ye; for God never beareth enmity.

We are reconciled to God if we believe in Christ.

"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!

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).

Then 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.

For God himself, the Word, in his flesh, was not a rational and intelligent soul, but a rational and intelligent soul, and the same human, and of the same substance as our souls, and a flesh similar to our own, and of the same substance as our flesh. The Word of God, assuming this, was also a perfect man, without any stain of sin; for he himself did not sin, but was made sin for us, so that we might become the righteousness of God in him. Therefore, the flesh is of the same essence as the soul, and our soul and flesh are of the same substance.

But if you hold to the letter, as you think, from what is written, that the Word was made flesh, that the Word of God was made flesh; do you deny that it is written about the Lord, that he did not commit sin, but became sin? Therefore, the Lord was not turned into sin? Not so; but because he took on our sins, he was called sin. For the Lord was also called cursed, not because the Lord was turned into a curse, but because he himself took on our curse: Cursed is he who hangs on a tree. Therefore, you marvel because it is written: The Word was made flesh, when flesh was assumed by the Word of God; for when it is written that he was made sin, it means that he was made sin in the likeness of sinful flesh, not in nature or operation of sin, but in order to crucify our sin in his own flesh, he assumed the reception of the weaknesses of our guilty body, which is carnal.

Christ did not have to be born as a man, but he became man because of sin. It was only because all flesh was subject to sin that he was made sin for us. In view of the fact that he was made an offering for sins, it is not wrong for him to be said to have been made "sin," because in the law the sacrifice which was offered for sins used to be called a "sin." After his death on the cross Christ descended to hell, because it was death, working through sin, which gave hell its power. Christ defeated death by his death and brought such benefit to sinners that now death cannot hold those who are marked with the sign of the cross.

In yet another passage, contemplating the still more wonderful benevolence of God in Christ, he says: "Him who knew no sin, he has made sin for us, that we might be made the justice of God in him." In view of these utterances and other similar ones, we are under the strictest obligation, unless we have received in vain the grace of God, first, to free ourselves from the dominion of the devil who leads a slave of sin into evils even against his will. Secondly, each of us, after denying himself present satisfactions and breaking off his attachment to this life, must become a disciple of the Lord, as he himself said: "If any man will come after me, let him deny himself and take up his cross and follow me.".

We do not say that Christ became a sinner, far from it, but being righteous (or rather, righteousness, because he did not know sin at all), the Father made him a victim for the sins of the world.

For this reason, we say that he was named sin; wherefore, the all-wise Paul writes, "For our sakes he made him to be sin who knew nothing of sin," that is to say, God the Father. For we do not say that Christ became a sinner. Far from it, but being just, or rather in actuality justice, for he did not know sin, the Father made him a victim for the sins of the world.

And he, since he understood at once his Father's divine counsel, and because he discerned better than any other why he was forsaken by the Father, humbled himself even more. He embraced death for us with all willingness and "became a curse for us," holy and all-blessed though he was.… "He that knew no sin, became sin, that we might become the righteousness of God in him." Yet more—to wash away our sins he was crucified, suffering what we who were sinful should have suffered, as our sacrifice and ransom, so that we may well say with the prophet, he bears our sins and is pained for us, and he was wounded for our sins and bruised for our iniquities, so that by his stripes we might be healed, for the Lord has given him for our sins. So, as delivered up by the Father, as bruised, as bearing our sins, he was led as a sheep to the slaughter.

But look at it in this manner: that as for my sake he was called a curse who destroyed my curse, and sin who takes away the sin of the world, and became a new Adam to take the place of the old, just so he makes my disobedience his own as head of the whole body. As long, then, as I am disobedient and rebellious, both by denial of God and by my passions, so long Christ is also called disobedient on my account. But when all things shall be subdued to him on the one hand by acknowledgment of him and on the other by a reformation, then he himself also will have fulfilled his submission, bringing me whom he has saved to God.

And so the passage "The Word was made flesh" seems to me to be equivalent to that in which it is said that he was made sin or a curse for us; not that the Lord was transformed into either of these—how could he be? But because by taking them upon him he took away our sins and bore our iniquities.

I say nothing of what has gone before, that ye have outraged Him, Him that had done you no wrong, Him that had done you good, that He exacted not justice, that He is first to beseech, though first outraged; let none of these things be set down at present. Ought ye not in justice to be reconciled for this one thing only that He hath done to you now? And what hath He done? "Him that knew no sin He made to be sin, for you." For had He achieved nothing but done only this, think how great a thing it were to give His Son for those that had outraged Him. But now He hath both well achieved mighty things, and besides, hath suffered Him that did no wrong to be punished for those who had done wrong. But he did not say this: but mentioned that which is far greater than this. What then is this? "Him that knew no sin," he says, Him that was righteousness itself, "He made sin," that is suffered as a sinner to be condemned, as one cursed to die. "For cursed is he that hangeth on a tree." (Galatians chapter 3, verse 13) For to die thus was far greater than to die; and this he also elsewhere implying, saith, "Becoming obedient unto death, yea the death of the cross." (Philippians chapter 2, verse 8) For this thing carried with it not only punishment, but also disgrace. Reflect therefore how great things He bestowed on thee. For a great thing indeed it were for even a sinner to die for any one whatever; but when He who undergoes this both is righteous and dieth for sinners; and not dieth only, but even as one cursed; and not as cursed [dieth] only, but thereby freely bestoweth upon us those great goods which we never looked for; (for he says, that "we might become the righteousness of God in Him;") what words, what thought shall be adequate to realize these things? For the righteous, saith he, He made a sinner; that He might make the sinners righteous. Yea rather, he said not even so, but what was greater far; for the word he employed is not the habit, but the quality itself. For he said not "made" [Him] a sinner, but "sin;" not, 'Him that had not sinned' only, but "that had not even known sin; that we" also "might become," he did not say 'righteous,' but, "righteousness," and, "the righteousness of God." For this is [the righteousness] "of God" when we are justified not by works, (in which case it were necessary that not a spot even should be found,) but by grace, in which case all sin is done away. And this at the same time that it suffers us not to be lifted up, (seeing the whole is the free gift of God,) teaches us also the greatness of that which is given. For that which was before was a righteousness of the Law and of works, but this is "the righteousness of God."

Paul shows here how much he grieved for those who obstinately kept the law. For by keeping the law, he says, we become sinners. Christ became sin in order to deliver us from the law. God says to us that we should accept this freedom by no longer remaining in bondage to the commands of the law.

Christ was called what we are in order to call us to be what he is.

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.

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).

He did this, so that in him we might become the righteousness 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, 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).