II Corinthians 5 · The Lantern

For we know that if our earthly tabernacle house be destroyed, we have a building fromGod, a house not made with hands, eternal in the heavens.

It is still the same sentiment which he follows up in the passage in which he puts the recompense above the sufferings: "for we know; "he says, "that if our earthly house of this tabernacle were dissolved, we have a house not made with hands, eternal in the heavens; " in other words, owing to the fact that our flesh is undergoing dissolution through its sufferings, we shall be…

Again he arouses their zeal because many trials drew on. For it was likely that they, in consequence of his absence, were weaker in respect to this [need]. What then saith he? One ought not to wonder that we suffer affliction; nor to be confounded, for we even reap many gains thereby.

After commending the ministry of the New Testament, both as to its dignity and its use, the Apostle now commends it as to its reward. For although he had already said something about the reward, it was partial and incomplete; so now he deals with it at greater length.

For indeed in this we groan, ardently desiring to have put on our house which [is] from heaven;

if indeed being also clothed we shall not be found naked.

In like manner, when he inserts the words "If so be that being unclothed we be not found naked." -referring, of course, to those who shall not be found in the day of the Lord alive and in the flesh-he did not say that they whom he had just described as unclothed or stripped, were naked in any other sense than meaning that they should be understood to be reinvested with the very…

"If so be that being unclothed we shall not be found naked." That is, even if we have put off the body, we shall not be presented there without a body, but even with the same one made incorruptible.

But because he did not merely say, "put on" (indui), but "put on over" (superindui), he gives the reason for this, when he says, so that by putting it on we may not be found naked.

For indeed we who are in the tabernacle groan, being burdened; while yet we do not wish to be unclothed, but clothed, that [what is] mortal may be swallowed up by life.

Now its transformation [takes place thus], that while it is mortal and corruptible, it becomes immortal and incorruptible, not after its own proper substance, but after the mighty working of the Lord, who is able to invest the mortal with immortality, and the corruptible with incorruption. And therefore he says, "that mortality may be swallowed up of life.

Paul is saying here that we are oppressed by bodily sufferings and death.

Thus, therefore, the desire of grace burns for a reward, but it is retarded by the desire of nature. He shows this when he says: For while we are still in this tent, we sigh with anxiety. Herein, therefore, he first shows the condition of the natural desire; secondly, he shows that even this condition of the natural desire is from God (v. 5).

Now he that has wrought us for this very thing [is]God, who also has given to us the earnest of the Spirit.

What shall we say then? Has not the flesh even now (in this life) the spirit by faith? so that the question still remains to be asked, how it is that the animate (or natural) body can be said to be sown? Surely the flesh has received even here the spirit-but only its "earnest; " whereas of the soul (it has received) not the earnest, but the full possession.

However, now we see obscurely but then face to face; now we see partially but then completely. But the present ability to see in the Scriptures obscurely and partially something which, nonetheless, is in accord with Catholic faith is the work of the pledge which was received by the virgin church at her bridegroom's lowly coming.

Here he discloses the author of the supernatural desire for a heavenly dwelling. For the cause of a natural desire that we be not despoiled is that the soul is naturally united to the body, and vice versa. But the desire to be clothed upon with a heavenly dwelling is not from nature but from God. Hence, he says, he who has prepared us for this very thing is God.

Therefore [we are] always confident, and know that while present in the body we are absent from the Lord,

In the same way, when he says, "Therefore we are always confident, and fully aware, that while we are at home in the body we are absent from the Lord; for we walk by faith, not be sight," it is manifest that in this statement there is no design of disparaging the flesh, as if it separated us from the Lord.

We who in this world "are exiled from the Lord" walk about on earth, it is true, but we are hastening on our way to heaven. For here we do not have a lasting place, but we are wayfarers and pilgrims, like all our fathers.

But is it hindered? No, but grace's desire conquers. Hence, he says, so we are always of good courage, knowing that while we are at home in the body we are away from the Lord. As if to say: there are two desires in holy men, one by which they desire a heavenly dwelling, the other by which they do not wish to be despoiled.

(for we walk by faith, not by sight;)

And he anointed not him that was comely in person, but him that was comely in soul. If, then, the Lord counts the natural beauty of the body inferior to that of the soul, what thinks He of spurious beauty, rejecting utterly as He does all falsehood?

Therefore, amid the shadows of this life in which "we are absent from the Lord" as long as "we walk by faith and not by sight," the Christian soul should consider itself desolate and should not cease from praying and from attending with the eye of faith to the word of the divine and sacred Scriptures.

That we are absent from the Lord is proved, when he says, for we walk by faith, i.e., we pass through this life in faith, and not by sight: because faith deals with things not seen. For the word of faith is as a lamp with which the road is lit in this life: "Your word is a lamp to my feet, and a light for my steps" (Ps. 119:105).

we are confident, I say, and pleased rather to be absent from the body and present with the Lord.

This is why he shows us how much better it is for us not to be sorry, if we should be surprised by death, and tells us that we even hold of God "the earnest of His Spirit" (pledged as it were thereby to have "the clothing upon," which is the object of our hope), and that "so long as we are in the flesh, we are absent from the Lord; " moreover, that we ought on this account to p…

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.

He follows with the victory of the one desire, namely, of grace, when he says, we are of good courage and would rather be away from the body. This should be read as follows: knowing what was said above, i.e., that while we are at home in the body we are away from the Lord, we dare and have a good will.

Wherefore also we are zealous, whether present or absent, to be agreeable to him.

And comparison obtains in the case of things that fall under resemblance; as the more valiant man is more valiant among the valiant, and most valiant among cowards. Whence he adds, "Wherefore we strive, whether present or absent, to be accepted with Him," that is, God, whose work and creation are all things, both the world and things supramundane.

"Wherefore also we make it our aim whether at home or absent, to be well pleasing unto him." 'For what we seek for is this,' saith he, 'whether we be there or here, to live according to His will; for this is the principal thing.

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

For we must all be manifested before the judgment-seat of the Christ, that each may receive the things [done] in the body, according to those he has done, whether [it be] good or evil.

And let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always "providing for that which is becoming in the sight of God and man;" abstaining from all wrath, respect of persons, and unjust judgment; keeping far off from all covetousness, not quickly crediting…

Seeing then he has persuaded them by many good things, henceforth he alarms them also by those of gloomier aspect. For our interest consists both in the attainment of the good things and the avoidance of the evil things, in other words, hell and the kingdom.

Then when he says, For we must all appear, he adds the cause for why the saints strive to please God. This cause is taken from a consideration of the future judgment, when we must all be manifested. Here the Apostle mentions five marks of the future judgment.

Knowing therefore the terror of the Lord we persuade men, but have been manifested toGod, and I hope also that we have been manifested in your consciences.

Knowing therefore, he says, these things, that terrible seat of judgment, we do every thing so as not to give you a handle nor offence, nor any false suspicion of evil practice against us. Seest thou the strictness of life, and zeal of a watchful soul?

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.

Having shown how the saints prepare themselves for the reward of eternal glory by pleasing God, the Apostle now shows how they prepare themselves for this by helping their neighbor. In regard to this he does two things. First, he shows his own solicitude for the salvation of his neighbor; secondly, he assigns the cause of this solicitude (v. 14).

[For] we do not again commend ourselves to you, but [we are] giving to you occasion of boast in our behalf, that ye may have [such] with those boasting in countenance, and not in heart.

For whether we are beside ourselves, [it is] toGod; or are sober, [it is] for you.

What Paul has said is sane from his hearers' point of view, as long as it is understood in the sense in which it was uttered, but if it is thought to have been spoken out of boastfulness, it is insane. For all pride is a kind of insanity.

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.

Now we must see how he procured their salvation even in the way he taught. Hence he says, for if we are beside ourselves, it is for God; if we are in our right mind, it is for you. This is explained in two ways: in one way so that the Apostle calls himself transported when he speaks to them by commending himself, and sober when he is not speaking of his own commendation.

For the love of the Christ constrains us, having judged this: that one died for all, then all have died;

Because of the love of Christ the apostles were not silent about the gifts they received from him. Those who love him are surrounded by such gifts. They were not boasting about them but inviting their hearers to become Christ's disciples.

Paul said: "Therefore all died; and Christ died for all, in order that they who are alive may live no longer for themselves, but for him who died for them and rose again." All people, consequently, without a single exception, were dead through sin, original sin or original with personal sin superadded, either by ignorance of or conscious refusal to do what is right.

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

and he died for all, that they who live should no longer live to themselves, but to him who died for them and has been raised.

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?

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.

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 s…

So that we henceforth know no one according to flesh; but if even we have known Christ according to flesh, yet now we know [him thus] no longer.

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.

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.

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.

So if any one [be] in Christ, [there is] a new creation; the old things have passed away; behold all things have become new:

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.

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,…

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).

and all things [are] of theGod who has reconciled us to himself by [Jesus] Christ, and given to us the ministry of that reconciliation:

how thatGod was in Christ, reconciling the world to himself, not reckoning to them their offences; and putting in us the word of that reconciliation.

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.

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.

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).

We are ambassadors therefore for Christ,God as [it were] beseeching by us, we entreat for Christ, Be reconciled toGod.

Him who knew not sin he has made sin for us, that we might becomeGod's righteousness in him.

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.

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?

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.

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