Bible Verses and Early Church Commentary | Historical Christian Faith

¹ For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. ² For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: ³ If so be that being clothed we shall not be found naked. ⁴ For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. ⁵ Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. ⁶ Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: ⁷ (For we walk by faith, not by sight:) ⁸ We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. ⁹ Wherefore we labour, that, whether present or absent, we may be accepted of him. ¹⁰ For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. ¹¹ Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences. ¹² For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. ¹³ For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. ¹⁴ For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: ¹⁵ And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. ¹⁶ Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. ¹⁷ Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. ¹⁸ And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; ¹⁹ To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. ²⁰ Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. ²¹ For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

[AD 215] Clement of Alexandria on 2 Corinthians 5:1

For we that are in this tabernacle do groan, desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we by sight"

Source: Clement of Alexandria Stromata Book IV

[AD 220] Tertullian on 2 Corinthians 5:1

As to the house of this our earthly dwelling-place, when he says that "we have an eternal home in heaven, not made with hands," he by no means would imply that, because it was built by the Creator's hand, it must perish in a perpetual dissolution after death.

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 5:1

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 provided with a home in heaven.

Source: On the Resurrection of the Flesh

[AD 220] Tertullian on 2 Corinthians 5:1

Here is a veritable eternity, in the (perennial) youth of your head! Here we have an "incorruptibility" to "put on," with a view to the new house of the Lord which the divine monarchy promises! Well do you speed toward the Lord; well do you hasten to be quit of this most iniquitous world, to whom it is unsightly to approach (your own) end!

Source: On the Apparel of Women Book II

[AD 253] Origen of Alexandria on 2 Corinthians 5:1

In regard to our bodily nature we must understand that there is not one body which we now use in lowliness and corruption and weakness and a different one which we are to use hereafter in incorruption and power and glory, but that this same body, having cast off the weaknesses of its present existence, will be transformed into a thing of glory and made spiritual. The result is that what was a vessel of dishonor shall itself be purified and become a vessel of honor and a habitation of blessedness. And we must believe that our body remains in this condition forever unchangeably by the will of the Creator. We are made certain of this fact by the statement of the apostle Paul in which he says, “We have a house not made with hands, eternal in the heavens.”

Source: ON FIRST PRINCIPLES 3.6.6

[AD 311] Methodius of Olympus on 2 Corinthians 5:1

Now the followers of Origen bring forward this passage, "For we know that if our earthly house of this tabernacle were dissolved"

[AD 384] Ambrosiaster on 2 Corinthians 5:1

Our present body is our earthly home. Our resurrection body is our heavenly one.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 398] Didymus the Blind on 2 Corinthians 5:1

Paul is talking here about two different worlds. One is the earthly, made with hands and visible. The other is invisible, made without hands and heavenly. On earth, our soul is clothed in flesh and blood, which is the visible and organic body. But once this body is left behind, the soul will move to the heavenly realm, where it will receive its body back, but one that has been transformed into a heavenly body.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 407] John Chrysostom on 2 Corinthians 5:1

For we know, that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal, in the heavens.

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 says he? One ought not to wonder that we suffer affliction; nor to be confounded, for we even reap many gains thereby. And some of these he mentioned before; for instance, that we "bear about the dying of Jesus," and present the greatest proof of His power: for he says, "that the exceeding greatness of the power may be of God:" and we exhibit a clear proof of the Resurrection, for, says he, "that the life of Jesus may be manifested in our mortal flesh." But since along with these things he said that our inward man is thus made better also; for "though our outward man is decaying," says he, "yet the inward man is renewed day by day;" showing again that this being scourged and persecuted is proportionately useful, he adds, that when this is done thoroughly, then the countless good things will spring up for those who have endured these things. For lest when you hear that your outward man perishes, you should grieve; he says, that when this is completely effected, then most of all shall you rejoice and shall come unto a better inheritance. So that not only ought not one to grieve at its perishing now in part, but even earnestly to seek for the completion of that destruction, for this most conducts you to immortality. Wherefore also he added, "For we know, that if the earthly house of our tabernacle be dissolved: we have a building from God, a house not made with hands, eternal in the heavens." For since he is urging again the doctrine of the Resurrection in respect to which they were particularly unsound; he calls in aid the judgment of his hearers also, and so establishes it; not however in the same way as before, but, as it were, arriving at it out of another subject: (for they had been already corrected:) and says, "We know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in the heavens." Some indeed say that the 'earthly house' is this world; But I should maintain that he alludes rather to the body. But observe, I pray, how by the terms [he uses,] he shows the superiority of the future things to the present. For having said "earthly" he has opposed to it "the heavenly;" having said, "house of tabernacle," thereby declaring both that it is easily taken to pieces and is temporary, he has opposed to it the "eternal," for the name "tabernacle" often times denotes temporariness. Wherefore He says, "In My Father's house are many abiding places." [John 14:2] But if He anywhere also calls the resting places of the saints tabernacles; He calls them not tabernacles simply, but adds an epithet; for he said not, that "they may receive you" into their tabernacles, but "into the eternal tabernacles." [Luke 16:9] Moreover also in that he said, "not made with hands," he alluded to that which was made with hands. What then? Is the body made with hands? By no means; but he either alludes to the houses here that are made with hands, or if not this, then he called the body which is not made with hands, 'a house of tabernacle.' For he has not used the term in antithesis and contradistinction to this, but to heighten those eulogies and swell those commendations.

Source: Homily 10 on Second Corinthians

[AD 407] John Chrysostom on 2 Corinthians 5:1

Once again, Paul is alluding to the resurrection, which many of the Corinthians did not understand or accept. The earthly tent is our body. Admittedly, it was not made with hands, but Paul is simply comparing it with the houses we live in. He was not trying to make an exact contrast between the earthly and the heavenly but rather to exalt the latter in every possible way.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 10.1

[AD 430] Augustine of Hippo on 2 Corinthians 5:1

Should anyone say that the cause of vices and evil habits lies in the flesh because when the soul is influenced by the flesh it lives in such a manner, he cannot have sufficiently considered human nature as a whole.… But notice that the apostle who, in discussing the corruptible body, had used the words “even though our outer man is decaying,” goes on, a little further, to declare: “For we know that if the earthly house in which we dwell be destroyed, we have a building from God, a house not made by human hands, eternal in the heavens.” … On the one hand, our corruptible body may be a burden on our soul; on the other hand, the cause of this encumbrance is not in the nature and substance of the body. Therefore, aware as we are of its corruption, we do not desire to be divested of the body but rather to be clothed with its immortality. In immortal life we shall have a body, but it will no longer be a burden since it will no longer be corruptible.

Source: City of God 14.3

[AD 220] Tertullian on 2 Corinthians 5:2

He treats of this subject in order to offer consolation against the fear of death and the dread of this very dissolution, as is even more manifest from what follows, when he adds, that "in this tabernacle of our earthly body we do groan, earnestly desiring to be clothed upon with the vesture which is from heaven, if so be, that having been unclothed, we shall not be found naked; "in other words, shall regain that of which we have been divested, even our body.

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 5:2

For the apostle makes a distinction, when he goes on to say, "For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven, if so be that being clothed we shall not be found naked; " which means, before we put off the garment of the flesh, we wish to be clothed with the celestial glory of immortality.

Source: On the Resurrection of the Flesh

[AD 311] Methodius of Olympus on 2 Corinthians 5:2

The apostle here calls "clothing."

[AD 407] John Chrysostom on 2 Corinthians 5:2

The heavenly dwelling is the incorruptible body which we shall put on in the resurrection. We are groaning now because what is to come is far better than what we now have.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 10.2

[AD 407] John Chrysostom on 2 Corinthians 5:2

"For verily in this we groan, longing to be clothed upon with our habitation which is from heaven."

What habitation? Tell me. The incorruptible body. And why do we groan now? Because that is far better. And "from heaven" he calls it because of its incorruptibleness. For it is not surely that a body will come down to us from above: but by this expression he signifies the grace which is sent from thence. So far then ought we to be from grieving at these trials which are in part that we ought to seek even for their fullness , as if he had said: Groanest thou, that you are persecuted, that this your man is decaying? Groan that this is not done unto excess and that it perishes not entirely. Do you see how he has turned round what was said to the contrary; having proved that they ought to groan that those things were not done fully; for which because they were done partially; they groaned. Therefore he henceforth calls it not a tabernacle, but a house, and with great reason. For a tabernacle indeed is easily taken to pieces; but a house abides continually.

Source: Homily 10 on Second Corinthians

[AD 418] Pelagius on 2 Corinthians 5:2

Our groanings are like those of a woman in labor, awaiting a new birth.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 5

[AD 458] Theodoret of Cyrus on 2 Corinthians 5:2

The heavenly body is not some different one but the one we have now, which will be transformed.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 313

[AD 220] Tertullian on 2 Corinthians 5:3

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 same substance they had been divested of.

Source: On the Resurrection of the Flesh

[AD 384] Ambrosiaster on 2 Corinthians 5:3

People are earnest in their prayers that they should not be excluded from the glory which is promised. This is what being found naked means. For when the soul is clothed in a body, it must also be clothed with the glory by which it is transformed into brightness.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 398] Didymus the Blind on 2 Corinthians 5:3

The unbeliever and the evil man, even if by chance he puts on a heavenly body, will still be found naked, because he has done nothing to acquire the clothing of the inner man.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 407] John Chrysostom on 2 Corinthians 5:3

When we discard our present body, we shall receive in heaven the same body in an incorruptible form. It is however possible to be clothed in this body and yet still be found naked, that is, without glory or security. The resurrection is common to all, but the glory is not. Some will rise to honor and others to dishonor, some to a kingdom and others to punishment.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 10.2

[AD 407] John Chrysostom on 2 Corinthians 5:3

"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 some read, and it deserves very much to be adopted, "If so be that being clothed we shall not be found naked." For lest all should be confident because of the Resurrection, he says, "If so be that being clothed," that is, having obtained incorruption and an incorruptible body, "we shall not be found naked" of glory and safety. As he also said in the former Epistle; "We shall all be raised; but each in his own order." And, "There are celestial bodies, and bodies terrestial." [1 Corinthians 15:22-23] (ib. 40.) For the Resurrection indeed is common to all, but the glory is not common; but some shall rise in honor and others in dishonor, and some to a kingdom but others to punishment. This surely he signified here also, when he said; "If so be that being clothed we shall not be found naked."

Source: Homily 10 on Second Corinthians

[AD 425] Severian of Gabala on 2 Corinthians 5:3

Everyone, righteous and unrighteous alike, will put on immortality. But if the latter are consigned to hell, that is the same thing as being found naked.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 202] Irenaeus on 2 Corinthians 5:4

How is it possible, therefore, that that seed should be after images of the angels, seeing it has obtained a form after the likeness of men? Why, again, since it was of a spiritual nature, had it any need of descending into flesh? For what is carnal stands in need of that which is spiritual, if indeed it is to be saved, that in it it may be sanctified and cleared from all impurity, and that what is mortal may be swallowed up by immortality;.
Still further did He also make it manifest, that we ought, after our calling, to be also adorned with works of righteousness, so that the Spirit of God may rest upon us; for this is the wedding garment, of which also the apostle speaks, "Not for that we would be unclothed, but clothed upon, that mortality might be swallowed up by immortality.".
This earnest, therefore, thus dwelling in us, renders us spiritual even now, and the mortal is swallowed up by immortality.
He who has perfected us for this very thing is God, who also has given unto us the earnest of the Spirit."

Source: Against Heresies Book II

[AD 220] Tertullian on 2 Corinthians 5:4

And again he says: "We that are in this tabernacle do groan, not as if we were oppressed with an unwillingness to be unclothed, but (we wish)to be clothed upon." He here says expressly, what he touched but lightly in his first epistle, where he wrote: ) "The dead shall be raised Incorruptible (meaning those who had undergone mortality), "and we shall be changed" (whom God shall find to be yet in the flesh).

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 5:4

It was accordingly not without good reason that he described them as "not wishing indeed to be unclothed," but (rather as wanting) "to be clothed upon; " in other words, as wishing not to undergo death, but to be surprised into life, "that this moral (body) might be swallowed up of life," by being rescued from death in the supervesture of its changed state.

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 5:4

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 5:4

Lastly, even if everything that is mortal in all the dead shall then be found decayed-at any rate consumed by death, by time, and through age,-is there nothing which will be "swallowed up of life," nor by being covered over and arrayed in the vesture of immortality? Now, he who says that mortality is going to be swallowed up of life has already admitted that what is dead is not destroyed by those other before-mentioned devourers.

Source: On the Resurrection of the Flesh

[AD 220] Tertullian on 2 Corinthians 5:4

Then, again, questions very often are suggested by occasional and isolated terms, just as much as they are by connected sentences. Thus, because of the apostle's expression, "that mortality may be swallowed up of life " -in reference to the flesh-they wrest the word swallowed up into the sense of the actual destruction of the flesh; as if we might not speak of ourselves as swallowing bile, or swallowing grief, meaning that we conceal and hide it, and keep it within ourselves.

Source: On the Resurrection of the Flesh

[AD 220] Tertullian on 2 Corinthians 5:4

To us continence has been pointed out by the Lord of salvation as an instrument for attaining eternity, and as a testimony of (our) faith; as a commendation of this flesh of ours, which is to be sustained for the "garment of immortality," which is one day to supervene; for enduring, in fine, the will of God.

Source: To His Wife Book I

[AD 311] Methodius of Olympus on 2 Corinthians 5:4

Will receive our souls; so when this perishable life shall be dissolved, we shall have the habitation which is before the resurrection-that is, our souls shall he with God, until we shall receive the new house which is prepared for us, and which shall never fall. Whence also "we groan ""not for that we would be unclothed "as to the body, "but clothed upon"

[AD 384] Ambrosiaster on 2 Corinthians 5:4

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

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 5:4

3. For indeed we that are in this tabernacle do groan , not for that we would be unclothed, but that we would be clothed upon. Here again he has utterly and manifestly stopped the mouths of the heretics, showing that he is not speaking absolutely of a body differing in identity , but of corruption and incorruption: 'For we do not therefore groan,' says he, 'that we may be delivered from the body: for of this we do not wish to be unclothed; but we hasten to be delivered from the corruption that is in it.' Wherefore he says, 'we wish not to be unclothed of the body, but that it should be clothed upon with incorruption.' Then he also interprets it [thus,] That what is mortal may be swallowed up of life. For since putting off the body appeared to many a grievous thing; and he was contradicting the judgments of all, when he said, we groan, not wishing to be set free from it; ('for if,' says one, 'the soul in being separated from it so suffers and laments, how do you say that we groan because we are not separated from it?') lest then this should be urged against him, he says, 'Neither do I assert that we therefore groan, that we may put it off; (for no one puts it off without pain, seeing that Christ says even of Peter, 'They shall carry you, and lead you whither you would not; John 21:18) but that we may have it clothed upon with incorruption.' For it is in this respect that we are burdened by the body; not because it is a body, but because we are encompassed with a corruptible body and liable to suffering , for it is this that also causes us pain. But the life when it arrives destroys and uses up the corruption; the corruption, I say, not the body. 'And how comes this to pass?' says one. Inquire not; God does it; be not too curious.

[AD 407] John Chrysostom on 2 Corinthians 5:4

We do not want to be delivered from the body but only from the corruption which is in it. Our body is a burden to us, not because it is a body but because it is corruptible and liable to suffering. But when the new life comes, it will take away this corruption—the corruption, I say, not the body itself.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 10.3

[AD 407] John Chrysostom on 2 Corinthians 5:4

"For indeed we that are in this tabernacle do groan , not for that we would be unclothed, but that we would be clothed upon." Here again he has utterly and manifestly stopped the mouths of the heretics, showing that he is not speaking absolutely of a body differing in identity , but of corruption and incorruption: 'For we do not therefore groan,' says he, 'that we may be delivered from the body: for of this we do not wish to be unclothed; but we hasten to be delivered from the corruption that is in it.' Wherefore he says, 'we wish not to be unclothed of the body, but that it should be clothed upon with incorruption.' Then he also interprets it [thus,] "That what is mortal may be swallowed up of life." For since putting off the body appeared to many a grievous thing; and he was contradicting the judgments of all, when he said, "we groan," not wishing to be set free from it; ('for if,' says one, 'the soul in being separated from it so suffers and laments, how do you say that we groan because we are not separated from it?') lest then this should be urged against him, he says, 'Neither do I assert that we therefore groan, that we may put it off; (for no one puts it off without pain, seeing that Christ says even of Peter, 'They shall "carry you," and lead you "whither you would not;" [John 21:18]) but that we may have it clothed upon with incorruption.' For it is in this respect that we are burdened by the body; not because it is a body, but because we are encompassed with a corruptible body and liable to suffering , for it is this that also causes us pain. But the life when it arrives destroys and uses up the corruption; the corruption, I say, not the body. 'And how comes this to pass?' says one. Inquire not; God does it; be not too curious.

Source: Homily 10 on Second Corinthians

[AD 604] Gregory the Dialogist on 2 Corinthians 5:4

Now He that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit."

[AD 220] Tertullian on 2 Corinthians 5:5

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 prefer "rather to be absent from the body and to be present with the Lord," and so to be ready to meet even death with joy.

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 5:5

Designated, as He is, "the Mediator between God and man," He keeps in His own self the deposit of the flesh which has been committed to Him by both parties-the pledge and security of its entire perfection. For as "He has given to us the earnest of the Spirit, " so has He received from us the earnest of the flesh, and has carried it with Him into heaven as a pledge of that complete entirety which is one day to be restored to it.

Source: On the Resurrection of the Flesh

[AD 220] Tertullian on 2 Corinthians 5:5

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.

Source: On the Resurrection of the Flesh

[AD 220] Tertullian on 2 Corinthians 5:5

But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only. Even the Lord Himself said that the Spirit would not descend on any other condition, but that He should first ascend to the Father.

Source: On Baptism

[AD 384] Ambrosiaster on 2 Corinthians 5:5

The Spirit is our guarantee because he is the agent of our adoption.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 5:5

Here Paul shows that these things were prepared from the beginning. It is not now that they have been decreed but from the moment of creation, when he fashioned Adam. God did not create the first man in order that he should die but in order to make him immortal. To prove this, Paul adds that we have been given the Spirit as a guarantee. God is presented as having made a commitment to us to fulfill his promises. Paul does this in order to make what he says more credible to those less attentive.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 10.3

[AD 407] John Chrysostom on 2 Corinthians 5:5

"Now he that has wrought us for this very thing is God."

Hereby he shows that these things were prefigured from the first. For not now was this decreed: but when at the first He fashioned us from earth and created Adam; for not for this created He him, that he should die, but that He might make him even immortal. Then as showing the credibility of this and furnishing the proof of it, he added,

"Who also gave the earnest of the Spirit." For even then He fashioned us for this; and now He has wrought unto this by baptism, and has furnished us with no light security thereof, the Holy Spirit. And he continually calls It an earnest, wishing to prove God to be a debtor of the whole, and thereby also to make what he says more credible unto the grosser sort.

Source: Homily 10 on Second Corinthians

[AD 418] Pelagius on 2 Corinthians 5:5

God has given us the Spirit as a guarantee so that we might know that he will not allow the temple of his Spirit to perish.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 5

[AD 430] Augustine of Hippo on 2 Corinthians 5:5

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. She will be wed at his final coming when he will come in glory and when she will then behold face to face, for he has given to us a pledge which is the Holy Spirit, as the apostle says.

Source: QUESTIONS 59.4

[AD 430] Augustine of Hippo on 2 Corinthians 5:5

For this period in God’s plan, in which the Lord has deigned to appear in time and visibly as a man and has given to us as a pledge the Holy Spirit, by whose sevenfold working we are given life (apostolic authority having been added like the seasoning of a few fish), what else therefore does this period in God’s plan effect but the possibility of attaining the prize of the heavenly calling without [our] powers failing us? “For we walk by faith and not by sight.”

Source: QUESTIONS 61.7

[AD 458] Theodoret of Cyrus on 2 Corinthians 5:5

Since God the Creator foresaw the sin of Adam, he prepared a remedy for it. For he himself has given us the first fruits of the Spirit, so that by the miracles which the Spirit does in our midst we may be reassured that the promises of future glory are true.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 314

[AD 220] Tertullian on 2 Corinthians 5:6

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 5:6

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.

Source: On the Resurrection of the Flesh

[AD 384] Ambrosiaster on 2 Corinthians 5:6

God is still present, but because we cannot see him we are said to be absent from him as long as we are in the body.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 5:6

"Being therefore always of good courage, and knowing."

The word "of good courage" is used with reference to the persecutions, the plottings, and the continual deaths: as if he had said, 'Does any vex and persecute and slay you? Be not cast down, for your good all is done. Be not afraid: but of good courage. For that which you groan and grieve for, that you are in bondage to corruption, he removes from henceforward out of the way, and frees you the sooner from this bondage.' Wherefore also he says, "Being therefore always of good courage," not in the seasons of rest only, but also in those of tribulation; "and knowing"...

Source: Homily 10 on Second Corinthians

[AD 418] Pelagius on 2 Corinthians 5:6

As long as we are in this present body, we are tossed about by events in this world and do not know how it will all end. But once we have left the body, we know that we are going to be with God, since we are freed from the uncertain and hostile cares of this world. Here we are pilgrims, and as wanderers we should not worry too much about the things of this world. Let us be content with what is necessary and concentrate all our desire and longing on getting to our Father’s home.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 5

[AD 420] Jerome on 2 Corinthians 5:6

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.

Source: HOMILY 63 ON PSALMS

[AD 430] Augustine of Hippo on 2 Corinthians 5:6

Man indeed brought death to himself and to the Son of Man, but the Son of Man, by dying and rising again, brought life to man.… He wished to suffer this in the sight of his enemies, that they might think him, as it were, forsaken, and that the grace of the New Testament might be entrusted to us, to make us learn to seek another happiness, which we now possess by faith, but then we shall behold it. “For while we are in the body,” says the apostle, “we are absent from the Lord, for we walk by faith and not by sight.” Therefore, we now live in hope, but then we shall enjoy reality.

Source: LETTER 140, TO HONORATUS 9

[AD 585] Cassiodorus on 2 Corinthians 5:6

We have been expelled in the person of Adam from our abode in paradise, and we have our lodging in this land because we do not possess the blessedness of that native land; so we are seen to be foreigners in this world. As Paul likewise says, “While we are in this body, we are absent from the Lord.”

Source: EXPLANATION OF THE PSALMS 118.54

[AD 2020] Douglas Wilson on 2 Corinthians 5:6-8

In the time before the Messiah came, the expectation of the godly was to die and go to Sheol. Jonah (most likely) actually died and cried out to God from the depths of Sheol (Jon. 2:1). The psalmist expected that Sheol would swallow him up (Ps. 18:5; 86:13; 116:3).

In the parable of Lazarus and the rich man, they both died and went down to Hades. In that parable, Hades was divided in two by a vast chasm. The side where Lazarus was had the name of Abraham’s bosom (Luke 16:23), while the rich man was in torment in Hades. Nevertheless, it was possible for communication to occur across the chasm.

In our text [Matt. 12:40], Jesus said that He was going to be three days and nights in the heart of the earth. But He also told the thief on the cross that He would be with him in Paradise that same day (Luke 23:43). So then, Abraham’s bosom was also known as Paradise. To the Greeks, this went by the name of Elysium. This is where Jesus went, and preached across the chasm.

The Greek word for the lowest pit of Hades, the worst part, was Tartarus. This word is used once in the New Testament (without any redefinition, mind). Peter tells us this: “For if God spared not the angels that sinned, but cast them down to hell [Tartarus], and delivered them into chains of darkness, to be reserved unto judgment” (2 Peter 2:4).

While in Hades, the Lord preached. But the preaching was not “second chance” preaching. Rather the word used is one used for heralding or announcing, not the word for preaching the gospel. “By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water” (1 Pet. 3:19–20). The Lord was announcing their final defeat to the “sons of God” and Nephilim both. And this, incidentally, tells us how momentous the rebellion at the time of the Flood actually was. Thousands of years after their definitive defeat, Jesus went to them to announce their final defeat.

The Bible teaches us that Jesus is the king of all things. The devil is not the ruler of Gehenna—Jesus is. The lake of fire was prepared for the devil and his angels (Matt. 25:41). It is a place of torment for the devil. Furthermore, Jesus holds the keys to Hades as well. “I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell [Hades] and of death.” (Rev. 1:18). Jesus, not the devil, is the King of Hell. Jesus, not the devil, is the Lord of Hades.

When the Lord rose from the dead, He led captivity captive (Eph. 4:8)—all the saints in the Old Testament who had died and gone to Abraham’s bosom were transferred when Paradise was moved (Matt. 27:52). And by the time of Paul, Paradise was up (2 Cor. 12:4). So if you had lived in the Old Testament, you would have died and gone down to Sheol/Hades. But the part of Hades that contained the saints of God has been emptied out, and now when God’s people die, what happens? To be absent from the body is to be present with the Lord (2 Cor. 5:6, 8). We still go to Paradise, but Paradise itself has been moved into the heavens.

Source: The Apostles Creed 11: He Descended Into Hades

[AD 215] Clement of Alexandria on 2 Corinthians 5:7

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? "For we walk by faith, not by sight.".
"For we walk by faith, not by sight"

Source: Clement of Alexandria The Instructor Book III

[AD 311] Methodius of Olympus on 2 Corinthians 5:7

For the "house in heaven "with which we desire to be "clothed "is immortality; with which, when we are clothed, every weakness and mortality will be entirely "swallowed up "in it, being consumed by endless life. "For we walk by faith, not by sight; "

[AD 407] John Chrysostom on 2 Corinthians 5:7-8

"That while we are at home in the body, we are absent from the Lord (for we walk by faith, not by sight); we are of good courage, I say, and are willing to be absent from the body, and to be at home with the Lord."

That which is greater than all he has put last, for to be with Christ is better, than receiving an incorruptible [body.] But what he means is this: 'He quenches not our life that wars against and kills us; be not afraid; be of good courage even when hewn in pieces. For not only does he set you free from corruption and a burden, but he also sends you quickly to the Lord.' Wherefore neither did he say, "while we 'are' in the body:" as of those who are in a foreign and strange land. "Knowing therefore that while we are at home in the body, we are absent from the Lord: we are of good courage, I say, and willing to be absent from the body, and to be at home with the Lord." Do you see how keeping back what was painful, the names of death and the end, he has employed instead of them such as excite great longing , calling them presence with God; and passing over those things which are accounted to be sweet, the things of life, he has expressed them by painful names, calling the life here an absence from the Lord? Now this he did, both that no one might fondly linger among present things, but rather be aweary of them; and that none when about to die might be disquieted , but might even rejoice as departing unto greater goods. Then that none might say on hearing that we are absent from the Lord, 'Why do you speak thus? Are we then estranged from Him while we are here?' he in anticipation corrected such a thought, saying, "For we walk by faith, not by sight." Even here indeed we know Him, but not so clearly. As he says also elsewhere, [1 Corinthians 13:12] "in a mirror," and "darkly."

"We are of good courage, I say, and willing." Wonderful! To what has he brought round the discourse? To an extreme desire of death, having shown the grievous to be pleasurable, and the pleasurable grievous. For by the term, "we are willing" he means, 'we are desirous.' Of what are we desirous? Of being "absent from the body, and at home with the Lord." And thus he does perpetually, (as I showed also before) turning round the objection of his opponents unto the very contrary.

Source: Homily 10 on Second Corinthians

[AD 425] Severian of Gabala on 2 Corinthians 5:7

By faith we hope in God, for his form is not visible to us. But we believe that we shall dwell with him and that we shall see him as far as it is possible for a human being to see him. For Moses saw him when he was still in the body, and the angels see him in the way that is possible for them.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 430] Augustine of Hippo on 2 Corinthians 5:7

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.

Source: TO PROBA 130

[AD 458] Theodoret of Cyrus on 2 Corinthians 5:7

We cannot now see what we shall be like, but we discern it by faith alone. That is why after the death of the body we want to stand in the presence of God.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 314

[AD 533] Fulgentius of Ruspe on 2 Corinthians 5:7

Nevertheless, when we hear at the same time of the justified and the glorified, let us not assign both the work of justification and glorification to the same moment in the present time. For the grace of justification is given in the present time, but the grace of glorification is saved as a future grace. The one is of faith, the other of sight. Paul says that now “we walk by faith, not by sight.” What the saints believe now, then they will see.

Source: TO MONIMUS 1. 11.5

[AD 220] Tertullian on 2 Corinthians 5:8

Source: Against Marcion Book V

[AD 253] Origen of Alexandria on 2 Corinthians 5:8

I pray that our souls may never be disquieted, and even more that in the presence of the tribunals and of the naked swords drawn against our necks they may be guarded by the peace of God, which passes all understanding, and may be quieted when they consider that those who are foreigners from the body are at home with the Lord of all.

Source: AN EXHORTATION TO MARTYRDOM 4

[AD 407] John Chrysostom on 2 Corinthians 5:8

Paul has put the greatest thing of all last, for to be with Christ is greater than having an incorruptible body. By avoiding direct mention of painful things like death and the end, Paul has dealt with them in such a way as to make his hearers long for them by calling them “presence with God.” Similarly, he has passed over the sweet things of this life and expressed them in painful terms, calling them “absence from the Lord.” He did this in order that we should not fondly linger among what we now have but be prepared to depart for something much better.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 10.4

[AD 215] Clement of Alexandria on 2 Corinthians 5:9

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"

Source: Clement of Alexandria Stromata Book IV

[AD 220] Tertullian on 2 Corinthians 5:9

Then he says even to all: "We therefore earnestly desire to be acceptable unto God, whether absent or present; for we must all appear before the judgment-seat of Christ Jesus." If all of us, then all of us wholly; if wholly, then our inward man and outward too-that is, our bodies no less than our souls.

Source: On the Resurrection of the Flesh

[AD 384] Ambrosiaster on 2 Corinthians 5:9

We have to put our energy into good works in order to please God.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 5:9

Departing is not good in itself, but only if it is in God’s grace. Likewise, staying here is not the worst of evils, unless we are offending him.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 10.4

[AD 407] John Chrysostom on 2 Corinthians 5:9

"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,' says he, 'whether we be there or here, to live according to His will; for this is the principal thing. So that by this you have the kingdom already in possession without a probation.' For lest when they had arrived at so great a desire of being there, they should again be disquieted at its being so long first, in this he gives them already the chief of those good things. And what is this? To be well "pleasing." For as to depart is not absolutely good, but to do so in [God's] favor, which is what makes departing also become a good; so to remain here is not absolutely grievous, but to remain offending Him. Deem not then that departure from the body is enough; for virtue is always necessary. For as when he spoke of a Resurrection, he allowed [them] not by it alone to be of good courage, saying, "If so be that being clothed we shall not be found naked;" so also having showed a departure, lest you should think that this is enough to save you, he added that it is needful that we be well pleasing.

5. 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. But since this, the avoiding of punishment, is the more forcible motive; for where penalty reaches only to the not receiving good things, the most will bear this contentedly; but if it also extend to the suffering of evil, do so no longer: (for they ought, indeed, to consider the former intolerable, but from the weakness and grovelling nature of the many, the latter appears to them more hard to bear:) since then (I say) the giving of the good things does not so arouse the general hearer as the threat of the punishments, he is obliged to conclude with this, saying...

Source: Homily 10 on Second Corinthians

[AD 155] Polycarp of Smyrna on 2 Corinthians 5:10

For we are before the eyes of our Lord and God, and "we must all appear at the judgment-seat of Christ, and must every one give an account of himself."

[AD 215] Clement of Alexandria on 2 Corinthians 5:10

Non intelligunt ergo, ut videtur, quod "omnes nos oportet manifestari ante tribunal Christi, ut refer at unusquisque per corpus ea quae fecit, sire bonum, sive malum: ".
"Quare si quis est in Christo, nova creatura est "nec amplius peccatis dedita: "Vetera praeterierunt "vitam antiquam exuimus: "Ecce enim nova facta sunt"

Source: Clement of Alexandria Stromata Book III

[AD 215] Clement of Alexandria on 2 Corinthians 5:10

Those who drag in a doctrine of moral indifference do violence to some few passages of Scripture, thinking that they support their own love of pleasure; in particular, the passage “Sin shall have no authority over you; for you are not subject to sin but to grace.” But there are other such passages, which there is no good reason to record for these purposes, as I am not equipping a pirate ship! Let me quickly cut through their attempt. The admirable apostle in person will refute their charge in the words with which he continues the previous quotation: “Well then! Shall we sin because we are no longer under law but under grace? God forbid!” With these inspired prophetic words, at a single stroke he undoes the sophistical skill at the service of pleasure. So they have not understood, it seems, that “we must all appear before Christ’s tribunal, where each must receive what is due to him for his physical conduct, good or bad,” that is, where a person may receive recompense for what he has done by means of his body.

Source: STROMATEIS 3.8.61

[AD 220] Tertullian on 2 Corinthians 5:10

These evidences, then, of a stricter discipline existing among us, are an additional proof of truth, from which no man can safely turn aside, who bears in mind that future judgment, when "we must all stand before the judgment-seat of Christ, to render an account of our faith itself before all things.

Source: The Prescription Against Heretics

[AD 220] Tertullian on 2 Corinthians 5:10

In this view it is that he informs us how "we must all appear before the judgement-seat of Christ, that every one may receive the things done in his body, according as he hath done either good or bad." Since, however, there is then to be a retribution according to men's merits, how will any be able to reckon with God? But by mentioning both the judgment-seat and the distinction between works good and bad, he sets before us a Judge who is to award both sentences, and has thereby affirmed that all will have to be present at the tribunal in their bodies.

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 5:10

Since, however, there is then to be a retribution according to men's merits, how will any be able to reckon with God? But by mentioning both the judgment-seat and the distinction between works good and bad, he sets before us a Judge who is to award both sentences, and has thereby affirmed that all will have to be present at the tribunal in their bodies.

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 5:10

"That every one," as he goes on to say, "may receive the things done in his body, according to that he hath done, whether it be good or bad." Now I ask, how do you read this passage? Do you take it to be confusedly constructed, with a transposition of ideas? Is the question about what things will have to be received by the body, or the things which have been already done in the body? Well, if the things which are to be borne by the body are meant, then undoubtedly a resurrection of the body is implied; and if the things which have been already done in the body are referred to, (the same conclusion follows): for of course the retribution will have to be paid by the body, since it was by the body that the actions were performed.

Source: On the Resurrection of the Flesh

[AD 220] Tertullian on 2 Corinthians 5:10

Still, although liberated from their offices, they will be yet preserved for judgment, "that every one may receive the things done in his body." For the judgment-seat of God requires that man be kept entire.

Source: On the Resurrection of the Flesh

[AD 253] Origen of Alexandria on 2 Corinthians 5:10

Why do we ourselves not believe that we all will stand “before the judgment seat of Christ so that each one may obtain the things proper to the body according to what he has done, whether good or evil”? If we would believe these things entirely, there would be applied to us what was written, “Redemption of a man’s soul is his wealth.” But how can we either know or believe or understand these things when we indeed do not come together to hear them? For who of you, when the Scriptures are read, really pays attention? God through the prophet threatens indeed in great anger, “I will send famine upon the earth; not a famine of bread or the thirst of water but a famine of hearing the word of God.” But now God has not sent “a famine” upon his church nor “a thirst to hear the word of God.” For we have “living bread which came down from heaven.” We have “living water springing up into eternal life.” Why in this time of fruitfulness do we destroy ourselves by famine and thirst? It is the mark of a lazy and lingering soul to suffer want in all this abundance.

Source: HOMILIES ON LEVITICUS 9.5

[AD 258] Cyprian on 2 Corinthians 5:10

So too in the second Epistle of Paul to the Corinthians: "We must all appear before the judgment-seat of Christ, that every one may bear the things proper to his body, according to those things which he hath done, whether they be good or evil.".
Also in the second Epistle of Paul to the Corinthians: "We must all be manifested before the tribunal of Christ, that every one may bear again the things which belong to his own body, according to what he hath done, whether good or evil."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 384] Ambrosiaster on 2 Corinthians 5:10

If we are going to receive what we have done in the body, it is clear that we shall not be judged without a body, good or bad. Paul does not say “in the flesh,” because the deeds of the flesh always deserve punishment, but “in the body,” because sometimes the body acts spiritually and sometimes it acts carnally.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 5:10

Having alarmed and shaken his hearers by mentioning the judgment seat, Paul softens what he says by mentioning the possibility of receiving good rewards, as well as bad.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 10.5

[AD 407] John Chrysostom on 2 Corinthians 5:10

"For we must all be made manifest before the judgment-seat."

Then having alarmed and shaken the hearer by the mention of that judgment-seat, he has not even here set down the woeful without the good things, but has mingled something of pleasure, saying,

"That each one may receive the things done in the body," as many as "he has done, whether" it be "good or bad."

By saying these words, he both revives those who have done virtuously and are persecuted with those hopes, and makes those who have fallen back more earnest by that fear. And he thus confirmed his words touching the resurrection of the body. 'For surely,' says he, 'that which has ministered to the one and to the other shall not stand excluded from the recompenses: but along with the soul shall in the one case be punished, in the other crowned.' But some of the heretics say, that it is another body that is raised. How so? Tell me. Did one sin, and is another punished? Did one do virtuously, and is another crowned? And what will you answer to Paul, saying, "We would not be unclothed, but clothed upon?" And how is that which is mortal "swallowed up of life?" For he said not, that the mortal or corruptible body should be swallowed up of the incorruptible body; but that corruption [should be swallowed up] "of life." For then this happens when the same body is raised; but if, giving up that body, He should prepare another, no longer is corruption swallowed up but continues dominant. Therefore this is not so; but "this corruptible," that is to say the body, "must put on incorruption." For the body is in a middle state , being at present in this and hereafter to be in that; and for this reason in this first, because it is impossible for the incorruption to be dissolved. "For neither does corruption inherit incorruption," says he, (for, how is it [then] incorruption?) but on the contrary, "corruption is swallowed up of life:" for this indeed survives the other, but not the other this. For as wax is melted by fire but itself does not melt the fire: so also does corruption melt and vanish away under incorruption, but is never able itself to get the better of incorruption.

Let us then hear the voice of Paul, saying, that "we must stand at the judgment-seat of Christ;" and let us picture to ourselves that court of justice, and imagine it to be present now and the reckoning to be required. For I will speak of it more at large. For Paul, seeing that he was discoursing on affliction, and he had no mind to afflict them again, did not dwell on the subject; but having in brief expressed its austerity , "Each one shall receive according to what he has done," he quickly passed on. Let us then imagine it to be present now, and reckon each one of us with his own conscience, and account the Judge to be already present, and everything to be revealed and brought forth. For we must not merely stand, but also be manifested. Do you not blush? Are you not astonied? But if now, when the reality is not yet present, but is granted in supposition merely and imaged in thought; if now [I say] we perish conscience-struck; what shall we do when [it] shall arrive, when the whole world shall be present, when angels and archangels, when ranks upon ranks, and all hurrying at once, and some caught up on the clouds, and an array full of trembling; when there shall be the trumpets, one upon another, [when] those unceasing voices?

For suppose there were no hell, yet in the midst of so great brightness to be rejected and to go away dishonored — how great the punishment! For if even now, when the Emperor rides in and his train with him, we contemplating each one of us our own poverty, derive not so much pleasure from the spectacle, as we endure dejection at having no share in what is going on about the Emperor, nor being near the Sovereign; what will it be then? Or do you think it is a light punishment, not to be ranked in that company, not to be counted worthy of that unutterable glory, from that assemblage and those untold good things, to be cast forth some-wither far and distant? But when there is also darkness, and gnashing of teeth, and chains indissoluble, and an undying worm, and fire unquenchable, and affliction, and straitness, and tongues scorching like the rich man's; and we wail, and none hears; and we groan and gnash our teeth for anguish, and none regards; and we look all round, and no where is there any to comfort us; where shall we rank those that are in this condition? What is there more miserable than are those souls? What more pitiable? For if, when we enter a prison and see its inmates, some squalid, some chained and famishing, some again shut up in darkness, we are moved with compassion, we shudder, we use all diligence that we may never be cast into that place; how will it be with us, when we are led and dragged away into the torture-dungeons themselves of hell? For not of iron are those chains, but of fire that is never quenched; nor are they that are set over us our fellows whom it is often possible even to mollify; but angels whom one may not so much as look in the face, exceedingly enraged at our insults to their Master. Nor is it given, as here, to see some bringing in money, some food, some words of comfort, and to meet with consolation; but all is irremissible there: and though it should be Noah, or Job, or Daniel, and he should see his own kindred punished, he dares not succor. For even natural sympathy too comes then to be done away. For since it happens that there are righteous fathers of wicked children, and [righteous] children of [wicked] fathers; that so their pleasure may be unalloyed, and those who enjoy the good things may not be moved with sorrow through the constraining force of sympathy, even this sympathy, I affirm, is extinguished, and themselves are indignant together with the Master against their own bowels. For if the common run of men, when they see their own children vicious, disown and cut them off from that relationship; much rather will the righteous then. Therefore let no one hope for good things, if he have not wrought any good thing, even though he have ten thousand righteous ancestors. "For each one shall receive the things done in the body according to what he has done." Here he seems to me to be alluding also to them that commit fornication: and to raise up as a wall unto them the fear of that world, not however to them alone; but also to all that in any wise transgress.

Let us hear then, us also. And if you have the fire of lust, set against it that other fire, and this will presently be quenched and gone. And if you purpose to utter some harsh sounding [speech], think of the gnashing of teeth, and the fear will be a bridle to you. And if you purpose to plunder, hear the Judge commanding, and saying, "Bind him hand and foot, and cast him into the outer darkness," [Matthew 22:13] and you will cast out this lust also. And if you are drunken, and surfeitest continually, hear the rich man saying, 'Send Lazarus, that with the tip of his finger he may cool this scorching tongue;' [Luke 16:24] yet not obtaining this; and you will hold yourself aloof from that distemper. But if you love luxury, think of the affliction and the straitness there, and you will not think at all of this. If again you are harsh and cruel, bethink you of those virgins who when their lamps had gone out missed so of the bridal chamber, and you will quickly become humane. Or sluggish are you, and remiss? Consider him that hid the talent, and you will be more vehement than fire. Or does desire of your neighbor's substance devour you? Think of the worm that dies not, and you will easily both put away from you this disease, and in all other things will do virtuously. For He has enjoined nothing irksome or oppressive. Whence then do His injunctions appear irksome to us? From our own slothfulness. For as if we labor diligently, even what appears intolerable will be light and easy; so if we are slothful, even things tolerable will seem to us difficult.

Considering then all these things, let us think not of the luxurious, but what is their end; here indeed filth and obesity, there the worm and fire: not of the rapacious, but what is their end; cares here, and fears, and anxieties; there chains indissoluble: not of the lovers of glory, but what these things bring forth; here slavery and dissemblings, and there both loss intolerable and perpetual burnings. For if we thus discourse with ourselves, and if with these and such like things we charm perpetually our evil lusts, quickly shall we both cast out the love of the present things, and kindle that of the things to come. Let us therefore kindle it and make it blaze. For if the conception of them, although a faint sort of one, affords so great pleasure; think how great the gladness, the manifest experience itself shall bring us. Blessed, and thrice blessed, yea, thrice blessed many times, are they who enjoy those good things; just as, consequently, pitiable and thrice wretched are they Who endure the opposite of these. That then we may be not of these but those, let us choose virtue. For so shall we attain unto the good things to come as well; which may all we attain, through the grace and love towards men of our Lord Jesus Christ; by Whom, and with Whom, to the Father, together with the Holy Spirit, be glory, might, and honor, now and for ever, and world without end. Amen.

Source: Homily 10 on Second Corinthians

[AD 430] Augustine of Hippo on 2 Corinthians 5:10

Christ judges all things because when he is with God he is above all.

Source: ON TRUE RELIGION 58

[AD 444] Cyril of Alexandria on 2 Corinthians 5:10

From this we learn that the soul was not punished for sins committed before it acquired a body. In fact, the soul did not exist before the body.

Source: LETTER 81.4

[AD 500] Desert Fathers on 2 Corinthians 5:10

A brother asked Ammon, ‘Speak a word to me.’ He said to him, ‘Go and meditate like the criminals in prison. They keep asking, where is the judge, when will he come? and because they are waiting for him they dread their punishment. The monk should always be waiting for his trial, chiding his soul, saying: “Alas, how shall I stand before the judgement seat of Christ? How shall I give an account of my actions?” If you always meditate like this, you will be saved.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 533] Fulgentius of Ruspe on 2 Corinthians 5:10

Human beings … because they have been made rational will render an account to God for themselves and for all the things which they have received for use in this present life and, according to the nature of their works, will receive either punishment or glory. “For we must all appear before the judgment seat of Christ, so that each one may receive recompense, according to what he did in the body, whether good or bad.” … Therefore, eternal life will be given in the future only to the one to whom forgiveness of sins has been given in this world. Only he will receive forgiveness of sins here who renounces his sins and hastens to the highest and true God with true conversion of heart. For that [judgment] will not be a time of forgiveness but of retribution. There mercy will not justify the sinner, but justice will distinguish the just and the sinner.

Source: ON THE FORGIVENESS OF SINS 2.6.1

[AD 407] John Chrysostom on 2 Corinthians 5:11

Knowing therefore the fear of the Lord, we persuade men but we are made manifest unto God; and I hope that we are made manifest also 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 offense, nor any false suspicion of evil practice against us. Do you see the strictness of life, and zeal of a watchful soul? 'For we are not only open to accusation,' he says 'if we commit any evil deed; but even if we do not commit, yet are suspected, and having it in our power to repel the suspicion, brave it, we are punished.'

Source: Homily 11 on Second Corinthians

[AD 407] John Chrysostom on 2 Corinthians 5:11

It is because he knows the judgment which is to come that Paul does everything he can to avoid giving offense in his ministry to the Corinthians.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 11.1

[AD 384] Ambrosiaster on 2 Corinthians 5:12

Paul is saying this because of some people who used to take a personal pride in making it known that they had been taught by men who had always been with the Lord.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 5:12

Paul is concerned to avoid giving the impression that he is praising himself. Nothing would be more offensive to his hearers than that. Since he was forced to defend himself, he insists that he is doing it for their sakes, not for his own glory. His main purpose was to stop those who were abusing their position and thereby harming the church.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 11.1

[AD 407] John Chrysostom on 2 Corinthians 5:12

"We are not again commending ourselves unto you, but speak as giving you occasion of glorying in our behalf."

See how he is continually obviating the suspicion of appearing to praise himself. For nothing is so offensive to the hearers as for any one to say great and marvellous things about himself. Since then he was compelled in what he said to fall upon that subject, he uses a corrective, saying, 'we do this for your sakes, not for ours, that you may have somewhat to glory of, not that we may.' And not even this absolutely, but because of the false Apostles. Wherefore also he added, "To answer them that glory in appearance, and not in heart." Do you see how he has detached them from them, and drawn them to himself; having shown that even the Corinthians themselves are longing to get hold of some occasion, whereby they may have it in their power to speak on their behalf and to defend them unto their accusers. For, says he, 'we say these things not that we may boast, but that you may have wherein to speak freely on our behalf;' which is the language of one testifying to their great love: 'and not that you may boast merely: but that you may not be drawn aside.' But this he does not say explicitly, but manages his words otherwise and in a gentler form, and without dealing them a blow, saying,

"That ye may have somewhat to glory towards those which glory in appearance." But neither this does he bid them do absolutely, when no cause exists, but when they extol themselves; for in all things he looks out for the fitting occasion. He does not then do this in order to show himself to be illustrious, but to stop those men who were using the thing improperly and to the injury of these. But what is "in appearance?" In what is seen, in what is for display. For of such sort were they, doing every thing out of a love of honor, while they were both empty inwardly and wore indeed an appearance of piety and of venerable seeming, but of good works were destitute.

Source: Homily 11 on Second Corinthians

[AD 384] Ambrosiaster on 2 Corinthians 5:13

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.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 5:13

What Paul means is that even if people think he is mad, everything he does is for the glory of God.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 11.2

[AD 407] John Chrysostom on 2 Corinthians 5:13

"For whether we are beside ourselves, it is to God; or whether we are of sober mind, it is unto you."

And if, says he, we have uttered any great thing, (for this is what he here calls being beside himself, as therefore in other places also he calls it folly [2 Corinthians 11:1, 17, 21]) for God's sake we do this, lest ye thinking us to be worthless should despise us and perish; or if again any modest and lowly thing, it is for your sakes that you may learn to be lowly-minded. Or else, again, he means this. If any one thinks us to be mad, we seek for our reward from God, for Whose sake we are of this suspected; but if he thinks us sober, let him reap the advantage of our soberness. And again, in another way. Does any one say we are mad? For God's sake are we in such sort mad. Wherefore also he subjoins;

Source: Homily 11 on Second Corinthians

[AD 384] Ambrosiaster on 2 Corinthians 5:14

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.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 398] Didymus the Blind on 2 Corinthians 5:14

Paul explains that although he is beside himself, the love of God controls him.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 407] John Chrysostom on 2 Corinthians 5:14

All this, in fact, blessed Paul had in mind, that fervent lover of Christ, who like a winged bird traversed the whole world.… See his uprightness, see the extraordinary degree of his virtue, see his fervent love. “The love of Christ,” he says, “constrains us,” that is, urges, impels, coerces us. Then, wishing to explain what had been said by him, he says, “convinced of this, that if one person [died] indeed for all, then all have died, he did die for all so that the living might live no longer for themselves but for the one who died and rose for them.” Do you see how appropriate it was for him to say, “The love of Christ constrains us”? He is saying, you see, if he died for the sake of us all, he died for the purpose that we the living might live no longer for ourselves but for him who died and rose for us. Accordingly, let us heed the apostolic exhortation, not living for ourselves but for him who died and rose for us.

Source: HOMILIES ON GENESIS 34.15

[AD 407] John Chrysostom on 2 Corinthians 5:14

"For the love of God constrains us, because we thus judge."

'For not the fear of things to come only,' he says, 'but also those which have already happened allow us not to be slothful nor to slumber; but stir us up and impel us to these our labors on your behalf.' And what are those things which have already happened?

"That if one died for all, then all died." 'Surely then it was because all were lost,' says he. For except all were dead, He had not died for all. For here the opportunities of salvation exist; but there are found no longer. Therefore, he says, "The love of God constrains us," and allows us not to be at rest. For it comes of extreme wretchedness and is worse than hell itself, that when He has set forth an act so mighty, any should be found after so great an instance of His provident care reaping no benefit. For great was the excess of that love, both to die for a world of such extent , and dying for it when in such a state.

Source: Homily 11 on Second Corinthians

[AD 430] Augustine of Hippo on 2 Corinthians 5:14

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. And for all these dead souls one living man died—a man utterly free from sin—with the intention that those who come alive by forgiveness of their sins live no longer for themselves but for him who died for all on account of our sins and rose again for our justification.

Source: City of God 20.6

[AD 430] Augustine of Hippo on 2 Corinthians 5:14

As the apostle says, and as we have often repeated: “Since one died for all, therefore all died, and he 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.” The living are those for whom he who was living died in order that they might live; more plainly, they are freed from the chains of death, they for whom the one free among the dead died. Or, still more plainly: they have been freed from sin, for whom he who was never in sin died. Although he died once, he dies for each at that time when each, whatever his age, is baptized in his death; that is, the death of him who was without sin benefits each man at the time when, having been baptized in his death, he who was dead in sin shall also die to sin.

Source: AGAINST JULIAN 6.15.48

[AD 444] Cyril of Alexandria on 2 Corinthians 5:14

But how is it that “one died for all,” one who is worth all others, if the suffering is considered simply that of some man? If he suffered according to his human nature, since he made the sufferings of his body his own.… The death of him alone according to the flesh is known to be worth the life of all, not the death of one who is as we are, even though he became like to us, but we say that he, being God by nature, became flesh and was made man according to the confession of the Fathers.

Source: LETTER 50

[AD 258] Cyprian on 2 Corinthians 5:15

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."

Source: Treatise XI Exhortation to Martyrdom Addressed to Fortunatus

[AD 379] Basil of Caesarea on 2 Corinthians 5:15

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.

Source: THE MORALS 22

[AD 407] John Chrysostom on 2 Corinthians 5:15

What Paul says here appears to be one thing, but if you look carefully you will see that it is two. First, we live because of Christ. Second, Christ died for us. Either of these would be enough by itself to put us in his debt, but taken together, our liability is overwhelming. Indeed, we could even say that there are three things here, because it was for our sake that he rose again and took the first fruits of the resurrection up to heaven with him..

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 11.2

[AD 407] John Chrysostom on 2 Corinthians 5:15

"That they which live should no longer live unto themselves, but unto Him who for their sakes died 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 your sake He raised up, and led up to heaven: wherefore also he added, "Who for our sakes died and rose again."

Source: Homily 11 on Second Corinthians

[AD 384] Ambrosiaster on 2 Corinthians 5:16

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.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 390] Gregory of Nazianzus on 2 Corinthians 5:16

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.”

Source: THEOLOGICAL ORATION 30

[AD 407] John Chrysostom on 2 Corinthians 5:16

Even if believers are still in their earthly bodies, we do not relate to them in that way, because the life according to the flesh has been transcended. We have been born again by the Spirit and have learned a different kind of behavior, which is that of heaven. It is Christ who has brought about this change. There was a time when we knew him in his earthly life, but now we know him in the perfection of his resurrection.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 11.3

[AD 407] John Chrysostom on 2 Corinthians 5:16

"Wherefore we henceforth know no man after the flesh."

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;" [Titus 3:5] he says 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 learned 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. Wherefore also he added,

"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 does he say, "Even though we have known Christ after the flesh, yet now henceforth no more?" [Acts 1:11] 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." [1 Peter 2:22] Wherefore He also said, "Which of you convicts Me of sin?" [John 8:46] and again, "The prince of this world comes, and he has nothing in Me." [John 14:30] And "not after the flesh" is being thenceforward freed even from these things, not the being without flesh. For with this also He comes to judge the world, His being impassible and pure. Whereunto we also shall advance when "our body" has been "fashioned like His glorious body." [Philippians 3:21]

Source: Homily 11 on Second Corinthians

[AD 420] Jerome on 2 Corinthians 5:16

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.”

Source: HOMILY 61 ON PSALMS

[AD 425] Severian of Gabala on 2 Corinthians 5:16

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.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 444] Cyril of Alexandria on 2 Corinthians 5:16

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.

Source: LETTER 45.12

[AD 458] Theodoret of Cyrus on 2 Corinthians 5:16

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.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 317

[AD 108] Ignatius of Antioch on 2 Corinthians 5:17

And things in which the Jews make their boast. "Old things are passed away: behold, all things have become new."

[AD 220] Tertullian on 2 Corinthians 5:17

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.

Source: Against Marcion Book IV

[AD 220] Tertullian on 2 Corinthians 5:17

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.

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 5:17

"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.

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 5:17

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.

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 5:17

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.

Source: On Modesty

[AD 220] Tertullian on 2 Corinthians 5:17

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.

Source: On Fasting

[AD 235] Hippolytus of Rome on 2 Corinthians 5:17

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.

Source: The Refutation of All Heresies - Book 10

[AD 311] Methodius of Olympus on 2 Corinthians 5:17

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."

Source: Methodius Oration Concerning Simeon and Anna

[AD 379] Basil of Caesarea on 2 Corinthians 5:17

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.”

Source: Letter 8

[AD 380] Apostolic Constitutions on 2 Corinthians 5:17

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."

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 395] Gregory of Nyssa on 2 Corinthians 5:17

“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.

Source: ON THE CHRISTIAN MODE OF LIFE

[AD 407] John Chrysostom on 2 Corinthians 5:17

We ought to live for Christ not just because we belong to him, not just because he died for us and not just because he rose again on our behalf. We ought to live for him because we have been made into something different. We now have a new life. The old things which have passed away refer to our sins and impiety, as well as all the observances of Judaism.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 11.4

[AD 407] John Chrysostom on 2 Corinthians 5:17

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.”

Source: BAPTISMAL INSTRUCTIONS 4.12

[AD 407] John Chrysostom on 2 Corinthians 5:17

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.

Source: BAPTISMAL INSTRUCTIONS 4.16

[AD 407] John Chrysostom on 2 Corinthians 5:17

"Wherefore if any man is in Christ, he is a new creature."

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," says he, "have believed in Him, he has come to another creation, for he has 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 have become new."

Source: Homily 11 on Second Corinthians

[AD 430] Augustine of Hippo on 2 Corinthians 5:17

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.”.

Source: Enchiridion 9.31

[AD 458] Theodoret of Cyrus on 2 Corinthians 5:17

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

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 317

[AD 542] Caesarius of Arles on 2 Corinthians 5:17

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

Source: SERMON 168.4

[AD 367] Hilary of Poitiers on 2 Corinthians 5:18

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.

Source: ON THE TRINITY 8.51

[AD 384] Ambrosiaster on 2 Corinthians 5:18

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.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 5:18

When I say that Christ is the cause of our reconciliation, I say that the Father is also. When I say that the Father gave, I mean that the Son gave also.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 11.4

[AD 407] John Chrysostom on 2 Corinthians 5:18

"But all things are of God."

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 says, "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 4:26]; 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. Wherefore also he added,

"Who reconciled us to Himself through Christ, and gave unto us the ministry of reconciliation."

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 has 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 1:3] 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.

"And gave unto us the ministry of reconciliation."

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 continues 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.

Source: Homily 11 on Second Corinthians

[AD 458] Theodoret of Cyrus on 2 Corinthians 5:18

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

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 317

[AD 200] The Liturgy Of The Blessed Apostles on 2 Corinthians 5:19

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,

[AD 311] Methodius of Olympus on 2 Corinthians 5:19

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

Source: Methodius Oration Concerning Simeon and Anna

[AD 384] Ambrosiaster on 2 Corinthians 5:19

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.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 5:19

Can you see how great God’s love is for us? Who was the offended party? He was. Who took the first steps toward reconciliation? He did. Some will say that he sent the Son in his place, but this is a misunderstanding. Christ did not come apart from the Father who sent him. They were both involved together in the work of reconciliation.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 11.5

[AD 407] John Chrysostom on 2 Corinthians 5:19

"To wit, that God was in Christ reconciling the world unto Himself, not reckoning unto them their tresspasses."

Do you see love surpassing all expression, all conception? Who was the aggrieved one? Himself. Who first sought the reconciliation? Himself. 'And yet,' says 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 does 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 tresspasses." 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.

"And having committed unto us the word of reconciliation."

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

Source: Homily 11 on Second Corinthians

[AD 384] Ambrosiaster on 2 Corinthians 5:20

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.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 5:20

The apostles are ambassadors for Christ because they have succeeded to his ministry. And not only his, for they represent the Father as well.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 11.5

[AD 407] John Chrysostom on 2 Corinthians 5:20

"We are ambassadors therefore on behalf of Christ, as though God were entreating by us; we beseech you on behalf of Christ, be ye reconciled to God."

Do you see 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 does 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." [2 Corinthians 4:15] "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 you 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 does 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 does He entreat? "Be reconciled unto God." And he said not, 'Reconcile God to yourselves;' for it is not He that bears enmity, but you; for God never bears enmity. Urging moreover his cause, like an ambassador on his mission, he says...

Source: Homily 11 on Second Corinthians

[AD 418] Pelagius on 2 Corinthians 5:20

We are reconciled to God if we believe in Christ.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 5

[AD 430] Augustine of Hippo on 2 Corinthians 5:20

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.

Source: Enchiridion 13.41

[AD 339] Eusebius of Caesarea on 2 Corinthians 5:21

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.

Source: PROOF OF THE GOSPEL 4.17

[AD 379] Basil of Caesarea on 2 Corinthians 5:21

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.”.

Source: CONCERNING BAPTISM 1.1

[AD 384] Ambrosiaster on 2 Corinthians 5:21

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.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 390] Gregory of Nazianzus on 2 Corinthians 5:21

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.

Source: THEOLOGICAL ORATION 5

[AD 390] Gregory of Nazianzus on 2 Corinthians 5:21

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.

Source: LETTERS ON THE APOLLINARIAN CONTROVERSY 101

[AD 397] Ambrose of Milan on 2 Corinthians 5:21

This proves that his body and soul are of the same substance as ours.

Source: THE SACRAMENT OF THE INCARNATION OF OUR LORD 7.76

[AD 397] Ambrose of Milan on 2 Corinthians 5:21

But if you hold to the letter, so as to think from what is written, namely, the Word was made flesh, that the Word of God was turned into flesh, do you not deny that it is written of the Lord that he did not make sin but was made sin? So, was the Lord turned into sin? Not so, but, since he assumed our sins, he is called sin. For the Lord is also called an accursed thing, not because the Lord was turned into an accursed thing but because he himself took on our curse. He says: “For he is accursed that hangs on a tree.” … It is written that he was made sin, that is, not by the nature and operation of sin …; but that he might crucify our sin in his flesh, he assumed for us the burden of the infirmities of a body already guilty of carnal sin.

Source: THE SACRAMENT OF THE INCARNATION OF OUR LORD 6.60

[AD 407] John Chrysostom on 2 Corinthians 5:21

God allowed his Son to suffer as if a condemned sinner, so that we might be delivered from the penalty of our sins. This is God’s righteousness, that we are not justified by works (for then they would have to be perfect, which is impossible), but by grace, in which case all our sin is removed.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 11.5

[AD 407] John Chrysostom on 2 Corinthians 5:21

"For Him who knew no sin He made to be sin on our account."

'I say nothing of what has gone before, that you 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 has done to you now?' And what has 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 has both well achieved mighty things, and besides, has 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 hangs on a tree." [Galatians 3:13] For to die thus was far greater than to die; and this he also elsewhere implying, says, "Becoming obedient unto death, yea the death of the cross." [Philippians 2:8] For this thing carried with it not only punishment, but also disgrace. Reflect therefore how great things He bestowed on you. 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 dies for sinners; and not dies only, but even as one cursed; and not as cursed [dies] only, but thereby freely bestows 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,' says 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."

Reflecting then on these things, let us fear these words more than hell; let us reverence the things [they express] more than the kingdom, and let us not deem it grievous to be punished, but to sin. For were He not to punish us, we ought to take vengeance on ourselves, who have been so ungrateful towards our Benefactor. Now he that has an object of affection, has often even slain himself, when unsuccessful in his love; and though successful, if he has been guilty of a fault towards her, counts it not fit that he should even live; and shall not we, when we outrage One so loving and gentle, cast ourselves into the fire of hell? Shall I say something strange, and marvellous, and to many perhaps incredible? To one who has understanding and loves the Lord as it behooves to love Him, there will be greater comfort if punished after provoking One so loving, than if not punished. And this one may see by the common practice. For he that has wronged his dearest friend feels then the greatest relief, when he has wreaked vengeance on himself and suffered evil. And accordingly David said, "I the shepherd have sinned, and I the shepherd have done amiss; and these the flock, what have they done? Let Your hand be upon me, and upon my father's house." [2 Samuel 24:17. Septuagint] And when he lost Absalom he wreaked the extremest vengeance upon himself, although he was not the injurer but the injured; but nevertheless, because he loved the departed exceedingly, he racked himself with anguish, in this manner comforting himself. Let us therefore also, when we sin against Him Whom we ought not to sin against, take vengeance on ourselves. See you not those who have lost true-born children, that they therefore both beat themselves and tear their hair, because to punish themselves for the sake of those they loved carries comfort with it. But if, when we have caused no harm to those dearest to us, to suffer because of what has befallen them brings consolation; when we ourselves are the persons who have given provocation and wrong, will it not much rather be a relief to us to suffer the penalty and will not the being unpunished punish? Every one in a manner will see this. If any love Christ as it behooves to love Him, he knows what I say; how, even when He forgives, he will not endure to go unpunished; for you undergo the severest punishment in having provoked Him. And I know indeed that I am speaking what will not be believed by the many; but nevertheless it is so as I have said. If then we love Christ as it behooves to love Him, we shall punish ourselves when we sin. For to those who love any whomsover, not the suffering somewhat because they have provoked the beloved one is unpleasing; but above all, that they have provoked the person loved. And if this last when angered does not punish, he has tortured his lover more; but if he exacts satisfaction, he has comforted him rather. Let us therefore not fear hell, but offending God; for it is more grievous than that when He turns away in wrath: this is worse than all, this heavier than all. And that you may learn what a thing it is, consider this which I say. If one that was himself a king, beholding a robber and malefactor under punishment, gave his well-beloved son, his only-begotten and true, to be slain; and transferred the death and the guilt as well, from him to his son, (who was himself of no such character,) that he might both save the condemned man and clear him from his evil reputation ; and then if, having subsequently promoted him to great dignity, he had yet, after thus saving him and advancing him to that glory unspeakable, been outraged by the person that had received such treatment: would not that man, if he had any sense, have chosen ten thousand deaths rather than appear guilty of so great ingratitude? This then let us also now consider with ourselves, and groan bitterly for the provocations we have offered our Benefactor; nor let us therefore presume, because though outraged He bears it with long-suffering; but rather for this very reason be full of remorse. For among men too, when one that has been smitten on the right cheek offers the left also, he more avenges himself than if he gave ten thousand blows; and when one that has been reviled, not only reviles not again but even blesses, he has stricken [his adversary] more heavily, than if he rained upon him ten thousand reproaches. Now if in the case of men we feel ashamed when offering insults we meet with long-suffering; much rather, in respect to God, ought they to be afraid who go on continually sinning yet suffer no calamity. For, even for evil unto their own heads is the unspeakable punishment treasured up for them. These things then bearing in mind, let us above all things be afraid of sin; for this is punishment, this is hell, this is ten thousand ills. And let us not only be afraid of, but also flee from it, and strive to please God continually; for this is the kingdom, this is life, this is ten thousand goods. So shall we also even here obtain already the kingdom and the good things to come; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ; with Whom to the Father, with the Holy Spirit, be glory, might, honor, now and for ever, and world without end. Amen.

Source: Homily 11 on Second Corinthians

[AD 425] Severian of Gabala on 2 Corinthians 5:21

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.

Source: PAULINE COMMENTARY ON THE GREEK CHURCH

[AD 444] Cyril of Alexandria on 2 Corinthians 5:21

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.

Source: LETTER 41.10

[AD 444] Cyril of Alexandria on 2 Corinthians 5:21

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.

Source: LETTER 41

[AD 458] Theodoret of Cyrus on 2 Corinthians 5:21

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

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 318