This post opens with Father’s brief analysis of 2 Corinthians 5, followed by his comments on today’s reading. Text in purple indicates his paraphrase of scripture.
In the first part of this chapter, the Apostle proceeds to account for his own cheerful intrepidity, as well as that of his colleagues, in the midst of dangers and persecutions. It proceeds from the consideration of their future glory, from their firm belief in the future glorification of their bodies (verse 1), which glory they are anxious to have imparted to them without bodily dissolution, as nature recoils so strongly from death (2, 3, 4). But bearing in mind, that it is God who fits them for future glory, of which he has given them a sure earnest, they have great courage and confidence in undergoing all hardships for the Gospel with the hope of arriving at this supreme felicity (5–9), to attain which they endeavour, under all circumstances to please God; and keeping before their eyes his tremendous judgement, they so act as to prove to men their sincerity, lest they should be a stumbling-block or a scandal to anyone (10, 11). He guards against the misconstruction which the false teachers might put upon the circumstance of his praising himself, by an assurance that whether he praises or speaks humbly of his own exploits—he has, in both cases, the glory of God and his neighbour’s good in view (12, 13). He is moved to pursue this disinterested line of conduct by the example of Christ, whose purchased slaves we are all become by Redemption, who has, therefore, a right to all our services (14, 15). Hence, the Apostles, dead to themselves and living only to Christ, regard no one, not even the Redeemer himself, from human considerations; but they regard all from the highest spiritual motives (16). This should not be peculiar to the Apostles, as every Christian, after having entered on his new spiritual existence, should do the same (17). He refers the merit of all these blessings resulting from our new spiritual existence, to their true source, viz., God, who made us sharers in them by having reconciled us with himself (18). He explains the mode in which this reconciliation was effected (19). He points out the exalted dignity of the ministers of religion (20); and, lastly, assigns a new reason for confidently expecting reconciliation with God, founded on the death of Christ.
2 Cor 5:20 For Christ therefore we are ambassadors, God as it were exhorting by us, for Christ, we beseech you, be reconciled to God.
We, Apostles, are, therefore, in the place of Christ, the ambassadors of God with man. Our exhortations and entreaties, to you to return to penance, should be regarded by you, as emanating from God himself. In the name of Christ, therefore, and in his person, we beseech you to become reconciled to God, mindful of his infinite mercy.
We, Apostles, are ambassadors, of Christ; hence, when we exhort or encourage you, it is the same as if this were done by Christ himself; because Christ speaks through us. “For Christ,” i.e., in the name and person of Christ, “we beseech you,” &c. The ministers of the gospel are, then, the ambassadors of Christ. With what reverence and respect are they not, therefore, to be treated, when acting in this capacity. The respect or contempt shown them is shown to Christ himself, by whom they are sent, and in whose name and authority they act. Whosoever touches them might as well touch the apple of his eye. On the other hand, with what circumspection should not the ministers of religion walk, and how cautious should they not be to avoid the least offence, that might mar or obstruct the interests of him by whom they were sent. What sanctity of life should they not practise, both in the presence of God and before men, in order to be fit representatives, before men, of their heavenly Master.
2 Cor 5:21 Him, who knew no sin, he hath made sin for us: that we might be made the justice of God in him.
A reason for seeking and confidently hoping for reconciliation with God, is grounded on his infinite benignity and mercy in making his Son, who had as little commerce with sin, as if he were utterly ignorant of its nature, a victim of sin for us, that through him we might receive real and inherent justice, being made sharers in God’s justice by the infusion of sanctifying grace.
In this verse is assigned a motive to inspire us with confidence in seeking and hoping for reconciliation with God, viz., because he made his Son, who had no experimental knowledge of sin, or who had no more knowledge of it than if he knew not what it was. “Sin,” i.e., a victim of sin, according to the Scripture usage, which often uses the word “sin” to express the victim for sin, (v.g.) Osee, 4, verse 8; Leviticus, 4, verse 24. “That we might be made,” &c., i.e., that we might be made really and internally just, by a justice like the justice of God, of which we are rendered, by sanctifying grace, sharers through his merits.
2 Cor 6:1 And we helping do exhort you that you receive not the grace of God in vain.
As co-operating, therefore, with Christ in the work of your redemption, we exhort you not to receive in vain—that is, not to render unavailing—the great grace of redemption, applied to you through our ministry.
“Helping.” The Greek word, συνεργουντες, means, co-operating in the great work of redemption and reconciliation with God. “Grace of God,” viz., the great benefit of redemption and reconciliation through Christ, applied to mankind by the ministry of the Apostles. Under it are included the particular graces necessary to attain the great end of redemption. “In vain”; rendering it useless and of no avail to you for want of due correspondence.
2 Cor 6:2 For he saith: In an accepted time have I heard thee and in the day of salvation have I helped thee. Behold, now is the acceptable time: behold, now is the day of salvation.
2. For, God has promised, through his Prophet Isaias (49:8), that in an accepted time, he would hear his Son praying for the salvation of the world; and, that in the day of salvation he would assist him, while labouring in the same cause. Behold, now is the acceptable time referred to by the Prophet; now is the day of salvation, of which you should avail yourselves.
For the purpose of conveying a stronger inducement to the Corinthians to correspond the more faithfully with divine grace, and to attend to their salvation, he says that the present is the time of grace and salvation referred to by the Prophet, Isaias (49:8). These words of the Prophet are generally understood to have been spoken by the Eternal Father to his Son, promising that at a future day, at a time acceptable to all, and to be desired by them, when he was to call the Gentiles to the faith, he would listen to his prayers in their behalf, and assist him in the work of salvation. The prophetic quotation is read in the past tense, although it has a future signification, a thing not unusual in prophetic writings. “Behold now is the acceptable time referred to by the prophet,” “now is the day,” &c. The fulfilment of this promise has been reserved for the time of the New Law, which may be justly termed, the law of grace.