The Epistle for Ash Wednesdy is 2 Cor 5:20-6:2, but this post covers two lectures by St Thomas, on 5:18-6:5
Translated using ChatGPT.
After the Apostle has treated in what precedes of the reward of the saints and of the preparation for receiving it, here he consequently treats of the cause of both. And concerning this he does three things. First, he shows that God is the author of all the things mentioned. Second, he recalls the benefit conferred by Christ, where he says, who reconciled, etc. Third, he treats of the use of the benefit, where he says, for Christ therefore we act as ambassadors, and so forth.
He says therefore: I said that we intend the salvation of our neighbors, and that the old things have passed away; but all these things are from God the Father, or from God as author. Romans 11:36: “From him, and through him, and in him are all things.” James 1:17: “Every best gift,” and so forth.
Next follows the benefit received from God, where he says, who reconciled, etc., where first he sets down the benefit conferred, and second he explains it, where he says, for indeed God, etc. He recalls a twofold benefit conferred through Christ: one common, the other special. The common benefit is for the whole world, namely reconciliation to God. And this is what he says: who, namely God the Father, reconciled, that is, made peace, us to himself, and this through Christ, that is, through the incarnate Word. For men were enemies of God on account of sin, but Christ removed this enmity from the midst by satisfying for sin, and thus he made peace. Colossians 1:20: “Making peace through the blood of his cross, whether the things on earth or the things in heaven,” and so forth. And therefore he says, through Christ. Romans 5:10: “We were reconciled to God through his death,” and so forth.
The special benefit, however, was conferred on the apostles, namely that they themselves should be ministers of this reconciliation. Hence he says, and he gave to us, that is, to the apostles, the vicars of Christ, the ministry of reconciliation. Above, in chapter 3:6: “He has made us ministers,” and so forth. Psalm 71:3: “Let the mountains receive peace for the people,” that is, the apostles, peace for the people from the Lord.
Next, when he says for indeed, etc., he explains what he has said: first the first point, and second the second, where he says, and he placed in us, etc. He says therefore: I say that God reconciled us to himself in this way: for enmities between God and man existed on account of sin, as has been said, according to Isaiah 59:2: “Your sins have separated,” and so forth. Therefore, with sin destroyed through the death of Christ, the enmities have now been dissolved. And this is what he says: for indeed God was in Christ, by unity of essence, John 14:10–11: “I am in the Father and the Father is in me.” Or, God was in Christ by reconciling the world to himself through Christ. Romans 5:10: “We were reconciled to God,” and so forth. And this not imputing to them their trespasses, that is, not holding their sins in memory for punishment, both actual and original, for which Christ fully satisfied. And according to this it is said that he reconciled us to himself, insofar as he does not impute our sins to us. Psalm 31:2: “Blessed is the man to whom the Lord has not imputed sin.”
Next, when he says, and he placed in us, etc., he explains the second point, namely concerning the benefit conferred on the apostles. As if to say: in this way he gave us the ministry of reconciliation, because he placed in us the word of reconciliation, that is, he gave us the power and inspired our hearts so that we might announce to the world that this reconciliation has been accomplished through Christ. And by doing this we lead men to conform themselves to Christ through Baptism. Jeremiah 1:9: “Behold, I have put my words in your mouth,” and so forth.
Next, when he says, for Christ therefore we act as ambassadors, etc., he shows the use of the benefit. And first with regard to the second benefit conferred on the apostles; second, with regard to the first benefit conferred on all, where he says, we beseech for Christ, etc. He says therefore: since God has placed in us the word of reconciliation, we must use it. And this is why we act as ambassadors for Christ, that is, we are Christ’s ambassadors. Ephesians 6:20: “For which I am an ambassador in chains,” and so forth. And our fitness for this ambassadorship is from the power of God which is in me. And therefore he says, as though God were exhorting through us, because God, who speaks in us, gives us the fitness for this ambassadorship. Matthew 10:20: “It is not you who speak,” and so forth. Below, in chapter 13:3: “Do you seek a proof of him who speaks in me?” and so forth.
Next, when he says, we beseech, etc., he adds this with regard to the use of the first benefit. First he exhorts to its use; second he shows from where we have the power for this use, where he says, him who did not, etc. He says therefore: since God has made reconciliation, and we are God’s ambassadors in this, we beseech, and so forth. He speaks gently, although he could command. 2 Timothy 4:2: “Reprove, beseech, rebuke,” and so forth. To Philemon 8: “Though I have confidence to command,” and so forth. We beseech, I say, for Christ, that is, for the love of Christ, be reconciled to God.
Now this seems to be contrary to what he said, that God reconciled us to himself. For if he reconciled us, why is it necessary that we be reconciled? For we are already reconciled. To this it must be said that God reconciled us to himself as efficient cause, that is, on his part; but in order that it be meritorious for us, it is also necessary that reconciliation be made on our part. And this indeed takes place in Baptism and in penance, and then we cease from sins.
Moreover, from where we have the power of this kind of reconciliation with God, he shows from this, namely that he gave us the power to live justly, by which we are able to abstain from sins, and by doing this we are reconciled to God. And therefore he says, him who did not, etc. As if to say: you can indeed be reconciled, because God the Father made him who knew no sin, 1 Peter 2:22: “Who committed no sin,” and so forth; John 8:46: “Which of you will convict me of sin?” to be sin for us. This is explained in three ways.
In one way, because in the custom of the old law, the sacrifice for sin is called “sin.” Hosea 4:8: “They eat the sins of my people,” that is, the offerings for sin. Then the sense is: he made sin, that is, he made him a victim or sacrifice for sin.
In another way, because sometimes sin is taken for the likeness of sin, or for the punishment of sin. Romans 8:3: “God sent his Son in the likeness of sinful flesh,” and so forth. Then the sense is: he made sin, that is, he made him assume mortal and passible flesh.
In a third way, because sometimes something is said to be this or that, not because it is so, but because men judge it to be so. Then the sense is: he made sin, that is, he made him to be regarded as a sinner. Isaiah 53:12: “He was numbered with the transgressors.”
And this he did so that we might become justice, that is, so that we, who are sinners, might become not only just, but justice itself, that is, that we might be justified by God; or justice, because he not only justified us, but also willed that through us others be justified. Justice, I say, of God, not our own. And in Christ, that is, through Christ. Or otherwise, so that Christ himself is called justice; and then the sense is that we might become justice, that is, that we might adhere to Christ through love and faith, because Christ is justice itself. He says of God to exclude the justice of man, which is that by which man trusts in his own merits. Romans 10:3: “Not knowing the justice of God,” and so forth. In him, that is, in Christ, or through Christ, because he has been made justice for us. 1 Corinthians 1:30.
Above, the Apostle commended the ministry of the apostles; here he consequently carries out that ministry entrusted to him for the benefit of his subjects. And concerning this he does two things. First, he exhorts them in general to all things which are commonly necessary for a good life; second, he exhorts them concerning a special collection to be made for the saints in Jerusalem, in chapter 8, where he says, Now we make known to you, brethren, and so forth.
Concerning the first, he does two things. First, he exhorts them to present goods; second, he commends them for good things done in the past, in chapter 7, where he says, Having therefore these promises, and so forth. Concerning the first, he does three things. First, he exhorts in general that they not receive the grace of God in vain; second, he shows that the grace of God has been conferred on them, where he says, for he says: in an acceptable time, and so forth; third, he teaches them in particular the manner of using that grace, where he says, giving no offense to anyone, and so forth.
He says therefore first: since the power to act well is present to us, and this is the grace of God, and since we act as ambassadors for Christ, therefore helping, that is, by preaching, examples, and exhortations. Proverbs 18:19: “A brother who is helped by a brother,” and so forth. Or, helping, that is, helping God. 1 Corinthians 3:9: “We are God’s helpers.” But against this is Isaiah 40:13: “Who has helped the Spirit of the Lord?” Therefore it is not properly said that we help God. The answer is that helping God can be understood either as supplying him with strength to do something, and thus no one helps God nor can help him; or as carrying out his command, and thus holy men are said to help God by carrying out his commands.
We, I say, helping in this way, exhort you, Romans 12:8: “He who exhorts,” and so forth, namely this: that you not receive the grace of God in vain. As if to say: let not the reception of grace be useless and empty for you. This happens when someone receives grace but does not experience its fruit. The fruit is twofold: namely, the remission of sins, Isaiah 27:9: “This is all the fruit,” and so forth; and that by living justly a man may attain to heavenly glory. Romans 6:22: “You have your fruit.” Whoever therefore, after receiving grace, does not use it to avoid sins and to attain eternal life, receives the grace of God in vain. Philippians 2:16: “That I may not have run in vain,” and so forth.
And lest anyone doubt that they have received this grace from God, the Apostle therefore next proves that they have already received this grace, or are prepared to receive it, saying: for he says: in an acceptable time, and so forth. And concerning this he does two things. First, he brings in the authority of the prophet; second, he adapts the authority brought in to his purpose, where he says, behold, now is the acceptable time, and so forth.
He says therefore first: I say that you prepare yourselves to receive fruitfully the grace which has been conferred on you or prepared for you. For the Lord says through Isaiah 49:8: In an acceptable time, and so forth. Concerning this it should be known that the Lord is said to show us grace either by hearing us in our petitions or by helping us in our works. He hears us so that we may receive what we ask for. James 1:5: “If any of you lacks wisdom, let him ask,” and so forth. He helps us so that we may accomplish what we work at. Psalm 93:17: “Unless the Lord had helped me,” and so forth.
And this grace is twofold, namely prevenient and cooperating or subsequent grace, which is necessary for us to obtain our end. First, prevenient grace, which we should desire, that we may be accepted by God. Psalm 31:6: “For this shall everyone who is holy pray to you.” And with regard to this he says, in an acceptable time, that is, in a time of acceptance and favor; for in an acceptable time what is done is done freely. Romans 4:6: “Blessed is the man to whom God imputes justice,” and so forth. I have heard you, that is, I have accepted you. Or in an acceptable time, that is, in the time of grace. And in this way prevenient grace is that by which we are freed from sins.
Subsequent grace is that by which virtues are conferred on us through perseverance in good. Second, cooperating grace is necessary for us; and this is what Psalm 22:6 asks for: “And his mercy shall follow me,” and so forth. And with regard to this he says, in the day of salvation I have helped you. For the time before Christ was not day, but night. Romans 13:12: “The night has passed,” and so forth. But the time of Christ is called day, and not only day, but the day of salvation. For before there was no salvation, because no one attained the end of salvation, namely the vision of God; but now, since salvation has been born into the world, men pursue salvation. Matthew 1:21: “You shall call his name Jesus, for he shall save his people,” and so forth. 1 Peter 4: “Work out your salvation.” And this is done by the help of cooperating grace, by which through our works we attain eternal life. Philippians 2:13: “It is God who works in you,” and so forth.
Next he adapts the authority brought in to his purpose, saying, behold, now, etc. As if to say: these things which the Lord said about the time of grace through the prophet are now being fulfilled, because behold, now is the acceptable time, that is, the time of favor, by which we are heard by God, because now the fullness of time has come, namely the incarnation of Christ. Galatians 4:4. And this is with regard to the first part of the authority. Psalm 68:14: “In a time of good pleasure, O God.” Behold, now is the day of salvation, in which, aided by cooperating grace, we are able to work to obtain eternal salvation. John 9:4: “I must work,” and so forth. Galatians 6:10: “While we have time,” and so forth.
Next, when he says, giving no offense, etc., he teaches the manner of using the grace conferred on them. And first in general, namely how it is not to be received in vain; second in particular, where he says, in much patience, and so forth. He says therefore: grace is to be used in such a way that we give no offense to anyone. For grace is given for two things: to avoid evils and to do good. And therefore he teaches both: that we avoid evils, and with regard to this he says, giving no offense, and so forth.
This can be explained in two ways. In one way, as referring to the apostles, as if to say: we who help you exhort you; we, I say, giving no offense to anyone, because if by an evil life we were to offend others, our ministry would be blamed and our preaching despised. Romans 2:24: “The name of God is blasphemed among the Gentiles because of you.” Gregory says: whose life is despised, it follows that his preaching is despised. Hence a public and notorious sinner ought to beware of preaching, otherwise he sins. Psalm 49:16: “But to the sinner God said,” and so forth.
In another way, as referring to the subjects, as if to say: we exhort you not to receive grace in vain; you, I say, giving no offense to anyone, that is, doing nothing whereby others are scandalized. 1 Corinthians 10:32: “Be without offense,” and so forth. Romans 14:13: “Do not place a stumbling block,” and so forth. And the reason for this is that the ministry may not be blamed, that is, that you conduct yourselves so irreproachably that our ministry, that is, our apostolate, is not blamed. For when subjects behave badly, it is a reproach to their prelates. 1 Peter 2:12: “Having your conversation honorable among the Gentiles,” and so forth. Or that the common ministry not be blamed, which pertains to both you and us, who are ministers of God. We, I say, are ministers of God to carry out his will in ourselves and in others; but you to carry out his will in yourselves only. Isaiah 61:6: “You shall be called priests of the Lord,” and so forth.
Next, when he says, but in all things let us show ourselves, etc., he teaches them the manner of using the grace received with regard to doing good works. He says therefore: let us give no offense to anyone, but let us show ourselves, both we and you, in deed and word, in all things pertaining to virtues, such as the ministers of God ought to be, namely that we conform ourselves to God by doing his will. Ecclesiasticus 10:2: “As the judge of the people is, so also are his ministers.” 1 Corinthians 4:1: “So let a man consider us as ministers,” and so forth.
Next, when he says, in much patience, etc., he shows in particular how we ought to show ourselves as ministers of God in the use of the grace conferred. And this with regard to three things. First, with regard to outward action; second, with regard to greater devotion, where he says, our mouth is open, and so forth; third, with regard to avoiding unbelievers, where he says, do not be yoked, and so forth.
Concerning the first, he does three things, according to three things in which outward action consists. First, it consists in the endurance of evils; and with regard to this he says, in much patience, and so forth. Second, in the doing of good works; and with regard to this he says, in chastity, and so forth. Third, in mutual cooperation in goods against evils; and with regard to this he says, through the armor of justice, and so forth.
Therefore, in enduring evils the virtue of patience is necessary. Hence he says, in much patience, and so forth. In which he does three things. First, he exhorts to patience. And this because in Psalm 91:15 and following it is read: “They shall be very patient, that they may declare.” And with regard to this he says, in much patience. Proverbs 19:11: “The learning of a man is known by his patience.” Luke 21:19: “In your patience you will possess your souls.” He says, in much, that is, on account of the many tribulations which occur.
Second, he shows the matter of patience in general, and this in two ways: namely, in the coming upon of evils, and thus he says, in tribulations. Romans 12:12: “Patient in tribulation.” Acts 14:22: “Through many tribulations,” and so forth. And in the lack of necessities; hence he says, in necessities, namely of those things which are necessary for life. Psalm 24:17: “From my necessities,” and so forth.
Third, he shows the matter of patience in particular. And first in those things which pertain to tribulations that are involuntary, and this with regard to tribulations that pertain to the soul; and thus he says, in distresses, namely of the heart, when one is so pressed by adversities that no way of escape appears. Hebrews 11:37: “They were afflicted and distressed,” and so forth. Likewise with regard to tribulations that are in the body, and thus he says, in stripes, namely inflicted by others, and in prisons. Acts 16:23: “When they had inflicted many stripes,” and so forth. Below, in chapter 11:23: “In prisons more frequently, in stripes beyond measure,” and so forth. In tumults, namely of the whole people stirred up. Acts 19:40: “We are in danger of being accused of today’s riot,” and so forth.
Second, in those things which pertain to necessities. Now necessity is sometimes voluntary. And thus he says, in labors, working with his own hands among the Corinthians, because they were greedy, lest he burden them with expenses; and among the Thessalonians, because they were idle, so that he might give an example of labor. Acts 20:34: “For such things as were needful for me,” and so forth. In watchings, on account of preaching. Below, in chapter 11:27: “In watchings.” In fastings, sometimes voluntary, sometimes involuntary on account of want. 1 Corinthians 9:27: “I chastise my body,” and so forth.
But against this it is said in Matthew 11:30: “My yoke is sweet.” Yet here it is said, in many tribulations, and so forth. Therefore it is not sweet, but most burdensome. I answer that these things are in themselves harsh, but on account of love and the interior fervor of the spirit they are made sweet. Hence Augustine says: love makes all great and dreadful things easy and almost nothing.
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