2 Corinthians 5:19Meaning & Commentary from the Church Fathers

But now the soul is new, because it has been cleansed. The body is new, and the ministry is new. The promises, covenant, life, table, and garment are new. In general, everything is new.

Indeed, instead of the earthly Jerusalem, we have received the royal city above. Instead of the sensible temple, we have beheld the spiritual temple. Instead of tablets of stone, we have received fleshly tablets.

Instead of circumcision, baptism. Instead of manna, the Master's Body. Instead of water from the rock, blood from the side. Instead of the rod of Moses or Aaron, the cross.

Instead of the promised land, the kingdom of heaven. Instead of countless priests, the one High Priest. Instead of the irrational lamb, the spiritual Lamb. Presenting all these and similar blessings, the Apostle said: "all things are new."

And all this is from God through Christ and His grace. Therefore he added: "Who reconciled us to Himself and gave us the ministry of reconciliation," because all blessings have been given to us through Christ.

He Who made us His friends is the author of all the other blessings which God granted to His friends. He did not leave us enemies and then bestow such gifts on us, but made us His friends.

When I call Christ the author of our reconciliation, I also understand the Father together with Him. When I say that the Father granted this reconciliation, I again understand the Son as well.

"All things were made through Him" (Jn 1:3). Therefore He is the author of this also. We did not turn to Him. He Himself called us to Himself. How did He call? By the death of Christ.

"And gave us the ministry of reconciliation." Here the Apostle again points to the dignity of the apostolic calling. He shows how great a work was entrusted to them and how great God's love toward us is.

Indeed, even after men did not obey the Mediator Who came, God did not reject or abandon them. He continues to call them, both Himself and through others.

Who can adequately marvel at such care for us? The Son came for reconciliation. The Son, most near and Only-begotten, was put to death.

Yet the Father, even in view of this, did not reject those who killed Him. He did not say: "I sent My Son to carry out My embassy.

"They not only refused to listen to Him, but even killed and crucified Him. Therefore it is just to reject them now." Rather, He did the complete opposite.

After the Son's departure from us, He entrusted to us the work of reconciliation: "Who gave us the ministry of reconciliation. For God was in Christ reconciling the world to Himself, not imputing their trespasses to them" (2 Cor 5:18-19).

Do you see a love surpassing every word and every mind? Who was offended? God Himself. Who first came for reconciliation? He Himself.

"But," you say, "He sent the Son and did not come Himself." Yes, He sent the Son. Yet not the Son alone called us. Together with Him and through Him the Father also acted.

Therefore the Apostle said that "God was in Christ reconciling the world to Himself," that is, through Christ. By these words he explains what was said above: "Who gave us the ministry of reconciliation."

It is as though he says: "Do not think that we are the authors of this work. We are only ministers. The author of all is God, Who reconciled the universe to Himself through the Only-begotten."

How did He reconcile? The astonishing thing is not only that He became a friend, but still more that He became a friend in this way. How? By forgiving their sins.

Otherwise He would not have been a friend. Therefore the Apostle went on to say: "not imputing their trespasses to them." Indeed, if He had wished to demand an accounting for our sins, we would all have perished.

For all died. Yet with such a multitude of our sins, He not only did not demand punishment from us, but was reconciled with us. He not only forgave our sins, but did not even impute them to us.

So we too must forgive our enemies, that we ourselves may receive the same forgiveness. "And He gave us the word of reconciliation."

"We," he says, "have not now come to proclaim anything burdensome, but to make everyone friends of God." "If they did not believe Me," the Lord says, "then do not cease exhorting them until you persuade them."

This is true, for it is said, "God in Christ." That is, the Father in the Son reconciled the world to Himself, not imputing trespasses to men.

Since creation sinned against God and did not repent so as to return to Him, God, who did not desire the destruction of His creation, sent His Son.

Through Him He preached the forgiveness of sins and reconciliation with Himself, with the One who created us.

"Do you see the love of God," says Saint John Chrysostom, "surpassing not only every word, but every mind? Who was first wronged? God. Who first came for reconciliation? He did.

But you will say, He sent the Son and did not come Himself. Yes, He sent the Son, but the Son alone did not call us. Together with Him and through Him the Father also acted.

And amid the multitude of our sins, He not only did not demand punishment, but was reconciled with us.

We have not now come to proclaim anything burdensome and fearful, but to make all men friends of God.

The Father sent His Son to exhort people and to fulfill an embassy in His name to the human race.

But since He was slain and departed from here, this embassy has now been entrusted to us. Therefore we beseech you in the name of Christ and His Father.

The human race is so dear to Him that He gave His Son for it, knowing beforehand that He would be slain, and made us Apostles for your sake.

Therefore do not think, he says, that we are the ones beseeching you. Christ Himself beseeches you through us.

What does He ask? Be reconciled to God, since it is not God who is at enmity with us, but we with Him.

Him who knew no sin, Him who is self-existent righteousness, He made to be sin for us. That is, He allowed Him to be condemned as though a sinner and to die as though accursed.

For 'cursed is everyone who hangs on a tree' (Deut 21:23).

But he did not say only this, but something greater. He set this Righteous One not merely among sinners, but with sin itself.

Nor did he say that we might become righteous, but 'righteousness,' and the righteousness of God. For the first righteousness is from the Law and works, but this latter is the righteousness of God."

"And indeed this righteousness is God's, when we are justified not by works but by grace, which alone destroys every sin."

"Do you see the love of God," says Saint Chrysostom, "surpassing not only every word, but every mind? Who was first wronged? God. Who first came for reconciliation? He did.

But you will say, He sent the Son and did not come Himself. Yes, He sent the Son, but the Son alone did not call us. Together with Him and through Him the Father also acted.

Therefore the Apostle said, 'For God was reconciling the world to Himself in Christ,' that is, through Christ.

It is as though he says: do not think that we are the authors of this work. We are only ministers. The author of all this is God, who reconciled the world to Himself through His Only-begotten Son.

How did He reconcile it? The wonder is not only that He became a friend, but still more how He became a friend. How? By remitting their sins. Otherwise He would not have been a friend.

Therefore the Apostle then said, 'not imputing their trespasses to them.' If He had wished to demand an accounting for our sins, we all would have perished.

But amid such a multitude of our sins, He not only did not require punishment from us, but was reconciled with us. He not only remitted our sins, but did not impute them.

And He has placed in us the word of reconciliation. For, he says, we have not now come to proclaim anything burdensome and fearful, but to make all men friends of God.

Since they did not believe Me, says the Lord, do not cease exhorting them until you persuade them."