Thomas Aquinas Commentary 2 Corinthians 5:5-10

"Now he that wrought us for this very thing is God, who gave unto us the earnest of the Spirit. Being therefore always of good courage, and knowing that, whilst 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 rather to be absent from the body, and to be at home with the Lord. Wherefore also we make it our aim, whether at home or absent, to be well-pleasing unto him. For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things [done] in the body, according to what he hath done, whether [it be] good or bad." — 2 Corinthians 5:5-10 (ASV)

Here the author reveals the source of the supernatural desire for a heavenly dwelling. The cause of our natural desire to not be unclothed is that the soul is naturally united to the body, and the body to the soul. But the desire to be clothed with a heavenly dwelling is not from nature but from God. Therefore, he says, the one who has prepared us for this very thing is God.

It is as if to say: we wish to put on the heavenly dwelling, but in such a way that we do not lose the earthly one. And yet it is God who works in us the desire to be clothed over in this way: “God is at work in you, both to will and to work for his good pleasure” (Philippians 2:13). The reason for this is that a desire suited to the end of a given nature follows from that nature, just as something heavy naturally tends downward and seeks to rest there. But if a thing desires something above its nature, it is not moved toward that end naturally, but by something else that is also above its nature.

Now, it is evident that to enjoy eternal glory and to see God in His essence, although appropriate for a rational creature, is above its nature. Therefore, the rational creature is not moved to desire this by nature, but by God Himself, who prepared us for this very thing.

He adds how this is accomplished, saying, who has given us the Spirit as a guarantee, or pledge. Regarding this, it should be noted that God produces both natural and supernatural desires in us. He produces natural desires when He gives us a natural spirit suited to human nature: “God breathed into his nostrils the breath of life” (Genesis 2:7). But He gives supernatural desires when He infuses in us the supernatural spirit, that is, the Holy Spirit.

Therefore, he says, who has given us the Spirit as a guarantee—that is, the Holy Spirit, who produces in us the certainty of this inheritance for which we long: “You were sealed with the Holy Spirit, which is the guarantee of our inheritance” (Ephesians 1:13–14). He says “pledge” because a pledge has as much value as the thing for which it is given. However, it differs from the thing itself in that the thing is possessed with a fuller right when it is finally had than the pledge is. The thing itself is possessed as one's own, but the pledge is held as an assurance that the thing will be possessed.

So it is with the Holy Spirit, because the Holy Spirit has as much value as heavenly glory. But there is a difference in the way He is possessed, because now we have Him as a guarantee of obtaining that glory, but in heaven we will have Him as something we fully possess. For then we will have Him perfectly, but now we have Him imperfectly. In this way, therefore, the desire of grace is deferred by a natural desire.

But is it hindered? No, for the desire of grace conquers. Therefore, he says, so we are always of good courage, knowing that while we are at home in the body we are away from the Lord. It is as if to say: there are two desires in the saints, one by which they desire a heavenly dwelling, and the other by which they do not wish to be unclothed. If these were compatible, they would not be contrary, and one would not be delayed by the other. But the Apostle shows that they are incompatible and that one must prevail over the other. In this regard, he does three things:

1. He shows the incompatibility of these desires.
2. He provides a proof (verse 7).
3. He shows which of them conquers (verse 8).

He shows their incompatibility when he says, so we are always of good courage, knowing that while we are at home in the body we are away from the Lord. Properly speaking, to dare is to involve oneself in dangers of death and not to yield through fear. Although the saints naturally fear death, they still dare to face the dangers of death and not yield to that fear: “The righteous are bold as a lion” (Proverbs 28:1); “In his days he feared not the prince” (Sirach 48:13, Vulgate).

This knowledge strengthens our boldness not to fear death for Christ: that while we are at home in the body, we are away—that is, far away—from God: “Woe to me because my stay has been prolonged” (Psalms 120:5, Vulgate). We are absent because we are outside our native land, which is God. Otherwise, we would not be described as away from Him. And this boldness is not from our nature, but from His grace.

That we are absent from the Lord is proven when he says, for we walk by faith, not by sight. That is, we pass through this life in faith, because faith deals with things not seen. The word of faith is like a lamp with which the road is lit in this life: “Your word is a lamp to my feet, and a light for my steps” (Psalms 119:105). But in heaven there will be no such lamp, because the radiance of God—God Himself—has enlightened it (Revelation 21:23). Therefore, we will then see Him by sight, that is, in His essence.

But he says, we walk by faith, because faith is concerned with things unseen: “Faith is the substance of things hoped for; the conviction of things not seen” (Hebrews 11:1). As long as the soul is united to the body, it does not see God in His essence: “No man shall see me and live” (Exodus 33:20). Therefore, because we assent by believing the things we do not see, we are said to walk by faith and not by sight. Thus, the incompatibility of the two desires is clear, because we cannot, while in this body, be clothed over with the heavenly dwelling. The proof of this is that we walk by faith.

He follows with the victory of the one desire—namely, the desire of grace—when he says, we are of good courage and would rather be away from the body. This should be read as follows: knowing what was said above (that while we are at home in the body we are away from the Lord), we dare and have a good will. He says two things. One implies the reluctance in his will, a reluctance caused by the fear of death, for where there is no fear, there is no daring. The fear of death springs from our nature’s desire, but the daring comes from the desire of grace. Therefore, he says, we dare.

The other implies an imperfection of the soul in desiring, because unless we desired properly, the fear of death would not be overcome, since it is so natural. Therefore, it is necessary not only to dare, but also to have a good will—that is, to will gladly. According to Aristotle, in the act of courage, joy is not required for the perfection of the virtue as it is in other virtues; it is enough not to be sad. Yet because the courage of the saints is more perfect, they are not only not sad at the dangers of death, but they rejoice: “My desire is to depart and be with Christ” (Philippians 1:23). But what do we dare? To be away from the body—that is, to be separated from it by its dissolution, which is contrary to the desire of nature—and to be at home with the Lord—that is, to walk by sight, which is the desire of grace. He who said in Psalm 42:2, “My soul thirsts for God, for the living God,” desired this.

Note that he concludes with the same two things he proposed at the beginning: that if the earthly tent we live in is destroyed (which is the same as being away from the body), we have a building from God, not made with human hands, in heaven (which is the same as being at home with the Lord).

These words refute the error of those who say that the souls of dead saints are not brought immediately after death into the vision of God and into His presence, but that they reside in mansions until the day of judgment. The saints would have dared and desired in vain to be away from the body if they would not be present to God when separated from it. Therefore, the answer is that the saints see the essence of God immediately after death and dwell in a heavenly mansion. Thus, it is clear that the reward the saints await is inestimable.

He follows this with an account of the preparation for the reward, which is accomplished by the struggle against temptations and by practicing good works (verse 9). The saints are prepared for this reward in three ways:

1. By pleasing God.
2. By helping their neighbor (verse 11).
3. By removing carnal affections from themselves (verse 16).

They please God by resisting evil. Therefore he says, so, because our whole desire is to be present with God, we contend—that is, we make a great effort, we strive, and we fight against the temptations of the devil, the flesh, and the world: “Strive to enter by the narrow gate” (Luke 13:24). We strive to please Him, namely God, with whom we desire to be present, whether we are at home or away. For unless we strive to please Him in this life, while we are absent, we will not be able to please Him or be present with Him in the next life: “There was one who pleased God and was loved by him” .

Then, when he says, For we must all appear, he adds the reason why the saints strive to please God. This reason is taken from a consideration of the future judgment, when we must all be made manifest. Here the Apostle mentions five characteristics of the future judgment.

1. The first is its universality, because no one will be exempt from that judgment. Therefore he says, we must all—that is, all people, good and bad, great and small: “So each of us shall give account of himself to God” (Romans 14:12); “And I saw the dead, great and small, standing before the throne, and books were opened” (Revelation 20:12).

   But there are two objections to this. First, it does not seem that unbelievers will come to judgment, for “one who does not believe has already been judged” (John 3:18). Secondly, some will be there as judges: “You who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28). Therefore, not all will be before the tribunal to be judged. I answer that there are two aspects to a judgment. The first is a discussion of merits, and in this respect, not all will be judged. Those who have completely renounced Satan and all his pomps, and have clung to Christ in all things, will not be judged, because they are gods already. Those who did not adhere to Christ in any way, neither by faith nor by works, will also not need discussion. But those who have something in common with Christ, namely faith, but in other things have withdrawn from Him through evil works and wicked desires, will be examined concerning the things they committed against Christ. In this respect, only sinful Christians will be revealed before the judgment seat of Christ. The second aspect of judgment is the pronouncement of the sentence, and in this respect, all will be made manifest.

   But it seems that children will be exempt, because he says, so that each one may receive good or evil according to what he has done in the body. Children, however, have done nothing in the body. This is answered by a gloss from Lombard: they will not be judged for what they did by themselves, but for what they did through others, when they believed or did not believe, were baptized or not baptized through them. Or, they will be condemned for the sin of their first parents.

2. Secondly, he mentions the certainty of the judgment. In human judgments, many can be deceived, being judged evil when they are good, or good when they are evil. The reason for this is that hearts are not revealed. But in that judgment, there will be absolutely perfect certainty, because there will be a revelation of hearts. Therefore, he says, be manifested: “Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart” (1 Corinthians 4:5).

3. Thirdly, he tells why the judgment will be necessary: because no one will be able to escape that judgment, either by another’s intercession or by defiance: “That you may know that there is a judgment” (Job 19:29); “For God will bring every deed into judgment, with every secret thing, whether good or evil” (Ecclesiastes 12:14).

4. Fourthly, he reveals the authority of the judge. Hence, he says, before the judgment seat, or tribunal, of Christ, who will come to judge humanity in the same form in which He was judged by humanity. By appearing in human form, He may be seen by both the good and the evil, for the wicked cannot see the glory of God: “And has given him authority to execute judgment, because he is the Son of man” (John 5:27). The word “tribunal” implies judicial power and is taken from an ancient Roman custom of choosing three tribunes of the people, whose function was to pass judgment on the excesses of consuls and senators. Their places were called tribunals.

5. Fifthly, he speaks of the justice of the judge, because there will be rewards or punishments according to one’s merits. Therefore, he says, so that each one may receive good or evil, according to what he has done: “He will render to each one according to his works” (Romans 2:6). He says, in the body, referring not only to things accomplished with bodily movement, but also to those accomplished by the mind; otherwise, unbelievers would not be punished. Therefore, when he says, in the body, it is understood to mean things performed while one lived in the body.