Thomas Aquinas

Having shown how the saints prepare themselves for the reward of eternal glory by pleasing God, here he shows consequently how they prepare themselves for this by benefiting their neighbor. And concerning this he does two things. First he shows his solicitude, which he has for the salvation of his neighbors; second, he assigns the cause of this solicitude, where he says "the charity of Christ," etc.

Concerning the first he does three things. First he sets forth the care he has for the salvation of his neighbors by persuading them; second he excludes a certain false suspicion, where he says "not again do we," etc.; third he shows that even in the manner of teaching he intends the benefit of his neighbors, where he says "for whether in mind," etc.

Concerning the first he does two things. First, he sets forth his zeal for the benefit of his neighbors; second, he makes this manifest, where he says "but to God," etc. He says therefore: I say that we must be made manifest before the judgment seat, etc., and this consideration leads men to fear the judgment. And therefore he says "knowing therefore the fear of the Lord," that is, how purely and chastely the Lord Jesus Christ is to be feared, "we persuade men," that they may fear and believe. Job 23:15: considering him I am beset with fear. Jeremiah 10:7: who will not fear you, O king of the nations? Isaiah 8:13: the Lord of hosts, him sanctify, etc.

But because someone could say that it was not from a good conscience, but for his own advantage, that he persuaded men, he therefore shows this to be false by a twofold testimony, namely of God, whence he says "but to God we are manifest," namely that we speak from the fear of God. For God sees the intention of our heart. Jeremiah 17:9: the heart of man is perverse and unsearchable, and who shall know it? I am the Lord, etc. John 2:25: he himself knew, etc. Likewise by the testimony of their own consciences, whence he says "but I hope in your consciences," etc. And truly I hope, because I have shown myself in such a way that you can know that we are approved, and firmly hold this even if you do not confess it with your mouth. Above, 4:2: commending ourselves to every conscience, etc.

Consequently, because they might believe that the apostle said this for his own commendation, he removes this false suspicion, saying "not again do we commend ourselves to you," that is, we do not say this for our own commendation, as though we wished to commend ourselves again: for above, in chapter 3, and also in 1 Corinthians 3, he had said certain things for his own commendation. And therefore he says "again." Below, 10:18: for not he who commends himself, etc. But we say this for your benefit, as if to say, we give you occasion of glorying, that is, matter for glorying. For the pseudo-apostles gloried through arrogance, saying that they had been taught by the apostles who were from the Lord, namely by Peter and James, who were the pillars of the faith, disparaging in this the apostle, as though he had not been with the Lord Jesus, and wishing to destroy his teaching. In order therefore that the Corinthians too might have something in which to glory against these pseudo-apostles, namely concerning the grace given to the apostle, so that they might both refute them and not be seduced by them, he therefore says this. Whence he adds "that you may have against them," that is, against them, or for repressing them, something you can say.

Against those, I say, who glory in appearance, and not in heart. This is explained in three ways, thus: "they glory in appearance," that is, in external legal observances, because they taught according to the letter to keep the legal precepts. And "not in heart," that is, in the power of Christ, which is in the heart, because in spiritual things, as the apostle, who by the power of the cross of Christ said: "but far be it from me to glory," etc. Likewise "they glory in appearance," that is, in the sight of men, as hypocrites do, and "not in heart," that is, in the testimony of conscience, as the apostle does. Whence he says: "this is our glory," etc. Or "they glory in appearance," because they pretended certain things outwardly, which nevertheless they did not so feel inwardly in the heart, namely that they said they had been taught by the apostles, and that they followed their teaching, which nevertheless they were striving to destroy.

It is clear, therefore, how the apostle, in teaching, procured the salvation of his neighbors. It remains to see how he procured their salvation also in the manner of teaching. Whence he says "for whether in mind," etc., which is explained in two ways. In one way, thus: the apostle says he exceeds when he speaks to them, commending himself; and that he is sober when he does not speak of his own commendation. According to this he says: in whatever way we teach, it is either the honor of God or the benefit of the neighbor, because if we exceed in mind—that is, we commend ourselves—it is to God, that is, for the honor of God, or with a view to keeping the judgment of God; or we are sober, that is, we do not say lofty things about ourselves, this is for you, that is, for your benefit.

But otherwise, and this is the more literal sense. I say that we give you occasion of glorying on our behalf, because we, in all things that we do and also in the manner of doing them, intend your good. Whence it must be known that the apostles are intermediaries between God and the people. Deuteronomy 5:5: I was the go-between and mediator, etc. It was necessary therefore that they should draw from God what they would pour out to the people. And therefore it was necessary that at one time they should raise themselves up through contemplation into God, to perceive heavenly things, at another time conform themselves to the people, to hand on what they had received from God, and all this redounded to their benefit. And therefore he says "for whether we exceed in mind," that is, we are raised up so that we may perceive the gifts of graces, and this in order that we may be united to God, which happens through a going-beyond of temporal things. Psalm 115:11: I said in my excess. Dionysius: for divine love is ecstasy-making, etc. Or "whether we are sober," that is, we measure ourselves to you, in handing on the divine precepts, this is for you, that is, for your benefit. For sobriety is the same as commensuration. For "Bria" in Greek is the same as measure. This sobriety is not opposed to the drunkenness that is from wine, which draws to wars on earth, but is opposed to the drunkenness that is from the Holy Spirit, which snatches man up to divine things, of which it is said, Song of Songs 5:1: drink, friends, and be inebriated, dearest ones. For that sobriety, namely, is for the benefit of the neighbor, but this drunkenness is for the love of God. But a descent of this kind is signified by the descent of the angels by the ladder which Jacob saw, Genesis 28:12, and John 1:51: you shall see heaven opened, etc.

Consequently, when he says "but the charity of Christ," etc., the apostle subjoins the cause of the aforesaid solicitude, which indeed is the charity of Christ. Concerning this, however, he does two things. First he shows that he is urged by the charity of Christ to procure the salvation of his neighbors; second he shows whence the charity of Christ is provoked in him, where he says "judging this," etc. He says therefore: I say that whether we exceed, to God, or are sober, to you, it is for your benefit. And the cause of this is that the charity of Christ urges us to this. And he says "urges," because to urge is the same as to goad; as if to say: the charity of Christ, like a goad, goads us to do those things which charity commands, namely that we procure the salvation of our neighbors. This is the effect of charity. Romans 8:14: who are led by the Spirit of God, that is, are driven, etc. Song of Songs 8:6: her lamps are as lamps of fire, etc.

But whence this goad of charity arises, he shows consequently, adding "judging this, that if one," etc., and first he assigns the reason for this; second he explains it, where he says "and died for all," etc. He says therefore: I say that we do all things for you, because the charity of Christ urges us, because we judge that if one, namely Christ, died for all, that we too should so live, that is, for your benefit, that we should also be dead to ourselves, that is, we should care nothing for ourselves, but for Christ and for the things that are Christ's. And this is what he means by "if one." Romans 5:8: God commends his charity in us, etc. 1 Peter 2:21: Christ suffered for us, etc.

What therefore is inferred, "therefore all have died," is explained in three ways. First, so that it is said "all have died," by the death of sin in Adam. For it would not have been necessary for Christ to die for all, unless all had died the death of sin in Adam. 1 Corinthians 15:22: as in Adam all, etc. Second, so that it is said "all have died," namely to the old life. For Christ died to blot out sins, therefore all ought to die to the old life, namely of sin, and live the life of justice, Romans 6:10: for in that he died, he died to sin, etc., so also reckon yourselves to be dead, etc. Third, and more literally, "therefore all have died," that is, each one ought to reckon himself as if he were dead to himself. Colossians 3:3: you are dead, etc.

And he explains this manner consequently when he says "and Christ died for all," 1 John 2: he died that we might live to Christ. Whence he adds "that he who lives," namely, by natural life, "may now live not to himself," that is, not for himself and for his own good alone, "but to him who died for them and rose again," namely to Christ, that is, that he should order his whole life to the service and honor of Christ. Galatians 2:20: I live, now not I, etc. Ecclesiasticus 29:20: forget not the kindness of your surety, etc.

And the reason for these things is that everyone who acts takes the rule of his work from the end. Whence if Christ is the end of our life, we ought to regulate our life not according to our own will, but according to the will of Christ. For thus also Christ said, John 6:38: I came down from heaven, not to do my own will, etc. Note, however, that he says two things, namely that Christ died and that he rose again for us; whereby two things are required of us. For because he died for us, we too ought to die to ourselves, that is, for his sake to deny ourselves. Whence he said, Luke 9:23: whoever wishes to come after me, let him deny himself, etc. Which is the same as if he said: let them die to themselves. But because Christ rose again for us, we too ought so to die to sin and to the old life and to ourselves, that nevertheless we may rise again to the new life of Christ. Romans 6:4: as Christ rose from the dead through the glory of the Father, so we also in newness, etc. And for this reason the Lord did not say only: let him deny himself and take up his cross, but added "and follow me," namely in newness of life, advancing in the virtues. Psalm 83:8: they shall go from virtue to virtue, etc.