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judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. Since the giving of good things does not so much arouse the hearer as the threat of punishments, he necessarily ends his discourse here. And again here, instilling fear, he has not placed Christ separately. And in saying these things, he both raises up by hope those who are weary and persecuted, and makes those who have grown lax more earnest through fear. Knowing therefore the fear of the Lord, we persuade men, but we are made manifest to God. And I trust also are made manifest in your consciences. Knowing that fearful judgment seat, he says, let us do all things so as not to give occasion, nor a stumbling block. For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that you may have it for those. See how he continually corrects the suspicion of seeming to praise himself. who glory in appearance, and not in heart. That is, in the things that are seen, and for show. 95.733 For whether we be beside ourselves, it is to God: or whether we be of sober mind, it is for you. Whether, he says, we should utter something great, we do this for God’s sake, lest you, thinking us to be worthless, should despise us and perish. Whether something moderate and humble, it is for your sake, that you may learn to be humble-minded. For the love of Christ constrains us, judging this, For not only the fear of things to come, he says, but also the things that have already happened, do not permit us to be slothful, nor to sleep, but rouse us to the labors on our behalf. That one died for all, therefore all died. And for all he died. He says what are the things that have already happened. These are the death of Christ. Let us therefore be diligent, he says, while we are in the present life, to bring in all for whom he died. For here are the occasions for salvation, but there no longer. That they who live, should no longer live for themselves, but for him who died for them, and rose again. If therefore, he says, we must no longer live for ourselves, be not troubled, he says, nor be disturbed on their behalf. But see the hyperbole, he says, that we live through them, but he died for us. Wherefore you from now on we know no one according to the flesh. For they were raised through the washing of regeneration and renewing of the Holy Spirit. Therefore, he says, we know no one among the faithful according to the flesh. For even if they are in the flesh, yet that carnal life has perished, and we have been born from above by the spirit. And even if we have known Christ according to the flesh, yet now we know him no more. Again he shows Christ to be the author of this very thing, of your being born again. For our 'according to the flesh,' is to be in sins; but Christ's 'according to the flesh,' is to be in the passions of nature. Such as in being hungry and thirsty, in growing weary, in sleeping, in which were our attributes. For he did no sin. But his not being according to the flesh, he does not say this, that he is outside of the flesh. For indeed with it he ascended, according to what was said: This Jesus, who was taken up from you into heaven, will so come. And how so? in the flesh, and with the body, but that he is no longer passible, as we have said. Therefore if anyone is in Christ, a common creation. If anyone has believed in him, he says, he has ascended 95.736 to another creation; for he was born from above through the Spirit, so that for this reason also, he says, we ought to live for him, not only because he died for us, nor only because he raised up our first-fruits; but because we have also come into another life. The old things have passed away. Behold, all things have become new. He means either sins, or all the Judaic things, or rather he means both these and those. And all things are from God. For both this forgiveness of sins, and the freedom, and the incorruptible glory, have been bestowed on us through him. Who reconciled us to himself through Jesus Christ, and gave to us the ministry of reconciliation, to wit, that God was in Christ reconciling the world to himself, not counting their trespasses to them, and having placed in us the word of reconciliation. For from the reconciliation all good things have come to you; and reconciliation is friendship. Therefore, having made us his friends, and of the

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βήματος τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ ἴδια τοῦ σώματος, πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν, εἴτε κακόν. Ἐπειδὴ οὐχ οὕτω διεγείρει τὸν ἀκροατὴν ἡ τῶν ἀγαθῶν δόσις, ὡς ἡ τῶν κολάσεων ἀπειλὴ, ἀναγκαίως ἐνταῦθα καταπαύει τὸν λόγον. Καὶ πάλιν ἐνταῦθα φοβῶν, οὐ χωρὶς τὸν Χριστὸν τέθεικε. Ταῦτα δὲ λέγων, καὶ τοὺς κεκμηκότας καὶ ἐλαυνομένους ἀνίστησι ταῖς ἐλπίσι, καὶ τοὺς ἀναπεπτωκότας σπουδαιοτέρους τῷ φόβῳ ποιεῖ. Εἰδότες οὖν τὸν φόβον τοῦ Κυρίου, ἀνθρώπους πείθομεν, Θεῷ δὲ πεφανερώμεθα. Ἐλπίζω δὲ καὶ ἐν ταῖς συνειδήσεσιν ὑμῶν πεφανερῶσθαι. Τὸ δικαστήριον ἐκεῖνο τὸ φοβερὸν γινώσκοντες, φησὶ, πάντα πράττωμεν ὥστε μὴ δοῦναι λαβὴν, οὔτε πρόσκομμα. Οὐ γὰρ πάλιν ἑαυτοὺς συνιστάνομεν ὑμῖν, ἀλλὸ ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ἡμῶν, ἵνα ἔχετε πρὸς τούς. Ὅρα πῶς συνεχῶς διορθοῦται τὴν τοῦ δοκεῖν ἐγκωμιάζειν ἑαυτὸν ὑπόνοιαν. Ἐν προσώπῳ καυχωμένους, καὶ οὐ καρδίᾳ. Τουτέστιν, ἐν τοῖς ὁρωμένοις, καὶ πρὸς ἐπίδειξιν. 95.733 Εἴτε γὰρ ἐξέστημεν, Θεῷ· εἴτε σωφρονοῦμεν, ὑμῖν. Εἴτε τι, φησὶν, μέγα φθεγξώμεθα, διὰ τὸν Θεὸν τοῦτο ποιοῦμεν, ἵνα μὴ ὑμεῖς νομίζοντες ἡμᾶς εὐτελεῖς καταφρονήσητε, καὶ ἀπόλησθε. Εἴτε μέτριον καὶ ταπεινὸν, δι' ὑμᾶς, ἵνα μάθητε ταπεινοφρονεῖν. Ἡ γὰρ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς, κρίναντας τοῦτο, Οὐ γὰρ ὁ τῶν μελλόντων μόνον φόβος, φησὶν, ἀλλὰ καὶ τὰ ἤδη γενόμενα, οὐκ ἀφίησιν ἡμᾶς ῥᾳθυμῆσαι, οὐδὲ ὑπνῶσαι, ἀλλὰ διανίστησιν εἰς τοὺς ὑπὲρ ἡμῶν πόνους. Ὅτι εἷς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον. Καὶ ὑπὲρ πάντων ἀπέθανεν. Τίνα ἐστὶ τὰ ἤδη γεγενημένα λέγει. Ταῦτα δέ ἐστιν ὁ θάνατος τοῦ Χριστοῦ. Σπουδάσωμεν οὖν, φησὶν, ἕως ἐσμὲν ἐν τῷ παρόντι βίῳ, πάντας εἰσαγαγεῖν ὑπὲρ ὧν ἐκεῖνος ἀπέθανεν. Ἐνταῦθα γάρ εἰσιν αἱ τῆς σωτηρίας ἀφορμαὶ, ἐκεῖ δὲ οὐκέτι. Ἵνα οἱ ζῶντες, μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι, καὶ ἐγερθέντι. Εἰ τοίνυν, φησὶν, οὐκέτι δεῖ ἡμᾶς ἑαυτοῖς ζῇν, μὴ ταράττεσθε, φησὶν, μηδὲ θορυβεῖσθε ὑπὲρ αὐτῶν. Ὅρα δὲ τὴν ὑπερβολὴν, φησὶν, ὅτι ἡμεῖς μὲν δι' αὐτῶν ζῶμεν, αὐτὸς δὲ δι' ἡμᾶς ἀπέθανεν. Ὥστε ὑμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα. Ἀνέστησαν γὰρ διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινίσεως Πνεύματος ἁγίου. Οὐδένα οὖν, φησὶν, οἴδαμεν κατὰ σάρκα τῶν πιστῶν. Εἰ γὰρ καὶ ἐν σαρκί εἰσιν, ἀλλ' ἡ ζωὴ ἐκείνη ἡ σαρκικὴ ἀπώλετο, καὶ ἄνωθεν ἐγεννήθημεν πνεύματι. Εἰ δὲ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστὸν, ἀλλὰ νῦν οὐκέτι γινώσκομεν. Πάλιν αὐτοῦ τούτου, τοῦ ἀναγεννηθῆναι ὑμᾶς ἀρχηγὸν ὄντα τὸν Χριστὸν δείκνυσιν. Ἡμῶν γὰρ τὸ κατὰ σάρκα, τὸ ἐν ἁμαρτίαις· Χριστοῦ δὲ τὸ κατὰ σάρκα, τὸ ἐν πάθεσι γίνεσθαι τῆς φύσεως. Οἷον ἐν τῷ πεινῇν καὶ διψῇν, ἐν τῷ κοπιᾷν, ἐν τῷ καθεύδειν, ἐν οἷς ἦν τὰ ἡμέτερα. Ἁμαρτίαν γὰρ οὐκ ἐποίησε. Τὸ δὲ μὴ κατὰ σάρκα αὐτὸν εἶναι, οὐ τοῦτο λέγει, τὸ ἐκτὸς σαρκὸς αὐτὸν εἶναι. Καὶ γὰρ μετ' αὐτῆς ἀνέβη, κατὰ τὸ εἰρημένον· Οὗτος ὁ Ἰησοῦς ὁ ἀναληφθεὶς ἀφ' ὑμῶν εἰς τὸν οὐρανὸν, οὕτως ἐλεύσεται. Καὶ οὕτω πῶς; ἐν σαρκὶ, καὶ μετὰ τοῦ σώματος, ἀλλὰ τὸ μηκέτι εἶναι αὐτὸν παθητὸν, ὡς εἰρήκαμεν. Ὥστε εἴ τις ἐν Χριστῷ κοινὴ κτίσις. Εἴ τις ἐπίστευσεν αὐτῷ, φησὶν, εἰς ἑτέραν ἀνῆλ 95.736 θεν δημιουργίαν· καὶ γὰρ ἄνωθεν ἐγεννήθη διὰ Πνεύματος, ὥστε καὶ διὰ τοῦτο, φησὶν, ὀφείλομεν αὐτῷ ζῇν, οὐχ ὅτι ἀπέθανεν ὑπὲρ ἡμῶν μόνον, οὐδ' ὅτι ἀνέστησεν ἡμῶν τὴν ἀπαρχὴν μόνον· ἀλλ' ὅτι καὶ εἰς ἄλλην ἤλθομεν ζωήν. Τὰ ἀρχαῖα παρῆλθεν. Ἰδοὺ γέγονε καινὰ τὰ πάντα. Ἢ τὰ ἁμαρτήματά φησιν, ἢ τὰ Ἰουδαϊκὰ πάντα, μᾶλλον δὲ καὶ ταῦτα κἀκεῖνα λέγει. Τὰ δὲ πάντα ἐκ τοῦ Θεοῦ. Καὶ γὰρ αὕτη ἡ ἄφεσις τῶν ἁμαρτημάτων, καὶ ἡ ἐλευθερία, καὶ ἡ δόξα ἡ ἄφθαρτος, δι' αὐτοῦ ἡμῖν δεδώρηται. Τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Ἰησοῦ Χριστοῦ, καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς, ὡς ὅτι Θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς. Ἀπὸ γὰρ τῆς καταλλαγῆς πάντα ὑμῖν ὑπῆρξε τὰ ἀγαθά· καταλλαγὴ δέ ἐστιν ἡ φιλία. Οὐκοῦν φίλους ἡμᾶς ποιήσας αὐτὸς, καὶ τῶν