Thomas Aquinas

Above, the Apostle described the progress that followed from him; here he treats of the joy conceived from this progress. And first he sets down the matter of the joy; second, the joy itself, there "and in this I rejoice," etc. Now it happens sometimes that some joy arises from a good cause, and this directly and per se, and sometimes from a bad cause, and this indirectly and per accidens. For when it is from a good cause, one should rejoice both in the effect and in the cause, as in an almsdeed done for God's sake. But when it is from a bad cause, then one should rejoice in the effect, but not in the cause. And so it is with the redemption through Christ, although it came about from the wickedness of Judas and of the Jews. So it happens in the Church, where benefit comes about sometimes through good preachers as regards a good intention, sometimes through bad ones as regards a bad intention; and one should rejoice in both, as has been said. And therefore he says "for what," etc. By occasion he proclaims Christ, who does not intend this as his principal aim but for the sake of something else, say, gain or glory. Prov. 18: "he who wishes to withdraw from a friend seeks an occasion." By truth, however, when it is from a right intention. Isaiah 38:3: "I beseech thee, O Lord, remember, I pray thee, how I have walked before thee in truth and with a perfect heart," etc. But since it happens in either way to the benefit of the Church, therefore he says "if Christ is proclaimed," etc., because if he were proclaiming something other than Christ, then it would matter greatly, which happens when false doctrine is taught. Augustine: "the shepherd who proclaims for the sake of truth is to be loved; the hireling who does so for gain is to be tolerated; he who is false is to be expelled." Then he sets down the joy that follows, saying "and in this," namely that my bonds are made manifest for Christ's sake, that Christ is proclaimed, "I rejoice," in the present, John 14:28: "if you loved me, you would indeed rejoice," etc., "and I shall rejoice" in the future, Isaiah 51:3: "they shall obtain joy and gladness," etc.

Then, when he says "for I know," etc., he sets down the fruit arising from his own progress. And first he sets down the fruit itself; second he raises a certain doubt, there "for whether to live," etc. Likewise, first he proposes the fruit; second, the help for obtaining it, there "through your prayer," etc.; third he assigns the matter of the fruit, there "but not in every," etc. He says therefore: I rejoice in these things, and this on account of the fruit arising from them unto eternal salvation. Isaiah 45:17: "Israel is saved in the Lord with eternal salvation," etc. And this is so because when we do some good things by cooperating in the salvation of others, it redounds to our own salvation. For if, as is said in Matthew 18:6, "whoever shall scandalize one of these little ones," etc.; how great a glory is he worthy of who procures the salvation of many? Now the help is threefold: namely, on the part of others, mutual prayer. Hence he says "through your prayers," namely, from which I hope to be helped by God. James, last chapter: "pray for one another, that you may be saved," etc. On the part of God, from whom we have the hope of salvation. Isaiah 26:17-18: "from thy face, O Lord, we have conceived, and have been as it were in labor, and have brought forth the spirit of salvation." And therefore he says "and the supply of the Spirit of Jesus Christ." Romans 8:26: "the Spirit helps our infirmity." And he speaks by way of likeness. For when someone is weak, he needs one to relieve him so that he may be sustained, and this is to supply; and we are weak, therefore we need the supply of the Spirit. John 14:26: "and he shall suggest to you all things," etc.; as it were supplying to you. On our part there is hope in God, because, Prov. 11:28: "he who trusts in riches shall fall." Our hope, therefore, must be in God, etc. Psalm 124:1: "they who trust in the Lord are as mount Sion," etc. And therefore he says "according to my expectation and hope." But is not hope the expectation of future beatitude? It must be said that hope is a movement of the appetite toward an arduous good. And this in two ways: for when someone hopes to attain through himself, thus hope is without expectation; but when through another, then it is hope with expectation, and thus we expect, having hope of attaining something through another. Psalm 39:2: "with expectation I have waited for the Lord," etc. Romans 8:24: "we are saved by hope." But he says "I know," and afterward "I hope and I expect." Is this hope then certain? The Apostle answers, saying: "yes, because in nothing shall I be confounded." 1 Maccabees 2:61: "all who hope in him do not grow weak." Romans 5:5: "but hope does not confound." Ecclesiasticus 2:11: "no one has hoped in the Lord and been confounded."

Of this he first assigns the reason, second he expounds it, there "for to me to live," etc. This reason is taken from the fact that he himself is wholly ordered to the service of Christ, as if he were saying: therefore these things will come to me unto salvation, because I am wholly for the service of Christ. And first he sets down confidence; second, perseverance; third, the certainty of intention. He says therefore "but in all confidence," etc., as if to say: many persecute me, but I trust in God. Isaiah 12:2: "I will act with confidence and will not fear." Psalm 11:6: "I will act with confidence in him." "As always," that is, from the beginning of his conversion. Acts 9:27: "how in Damascus he had acted with confidence," etc. "So also now," Job 27:6: "my justification which I have begun to hold, I will not abandon."

Third, he shows that his intention is right, because Christ will be magnified, who, since he is true God, cannot be magnified or diminished in himself, but in us, that is, in the knowledge of others. Then, therefore, one magnifies Christ when one extends knowledge of him. Ecclesiasticus 43:35: "who shall magnify him as he is from the beginning?" And this both in word and in deed, when the greatness of a divine effect shows his greatness. And among the marvelous effects, justification is one such, and as long as it lies hidden in a man's heart, Christ is not magnified through it, except as regards that man's own heart, not as regards others; but whenever it bursts forth into outward, visible bodily acts, then it is truly and properly magnified. And therefore he says "in my body." In our body Christ is magnified in two ways. In one way insofar as we devote our body to his service, carrying out his ministries bodily. 1 Corinthians 6:20: "glorify and carry God in your body." In another way by exposing our body for Christ. 1 Corinthians 13:3: "if I should deliver my body, so that I burn," etc. But the first way comes about through life; the second through death. Therefore he says "whether through life," because by living he operates, "or through death." Romans 14:8: "whether we live, or whether we die, we are the Lord's," etc. This can also be understood of spiritual death. Colossians 3:5: "mortify your members which are upon the earth," etc.

Then he explains how he will be magnified through life and through death, saying "for to me to live," etc. For life imports a certain motion. For those things are said to live which are moved of themselves. And hence it is that that seems to be radically a man's life, which is the principle of motion in him. Now this is that to which his affection is united as to an end, because from this a man is moved to all things. Hence some call that from which they are moved to act their life, as hunters call the hunt, and friends call their friend. So therefore Christ is our life, since the whole principle of our life and operation is Christ. And therefore the Apostle says "for to me to live," etc., because Christ alone moved him. "And to die is gain" — here the Apostle speaks properly. For anyone reckons it a gain to himself when he can perfect the life which he has imperfectly. Thus the sick man reckons a healthy life as gain. Our life is Christ. Colossians 3:3: "your life is hidden with Christ in God." But here it is imperfect. 2 Corinthians 5:6: "as long as we are in the body, we are exiled from the Lord." And therefore when we die in body, our life, namely Christ, is perfected for us, to whom we are then present. Psalm 126:2: "when he shall have given sleep to his beloved," etc. 2 Timothy 4:6: "for I am already being poured out, and the time of my dissolution is at hand," etc.

Then, when he says "but if to live," etc., he sets down a certain doubt concerning the things that have been said. And concerning this he does two things. First he sets down the doubt; second he resolves it, there "and this trusting," etc. Likewise, the first part into two: for first he sets down the doubt; second he proposes reasons for either side, there "but I am straitened," etc. He says therefore: if to live in the flesh, this to me is fruit, etc.; it is true that in my body, while I live, Christ is magnified. Therefore my living in the flesh, that is, my life in the flesh, is fruit of this sort. Hence he predicates the effect of the cause, that is, if life brings me this fruit, that Christ be magnified, life in the flesh is good and fruitful. Romans 6:22: "you have your fruit unto sanctification," etc. If then it is so, "I know not what I shall choose," whether to die, or to live. Romans 8:26: "for what we should pray for as we ought, we know not," etc. Wisdom 9:14: "for the thoughts of mortal men are fearful, and our counsels uncertain."

But why do you doubt? Because "I am straitened," etc. First he sets down the reason for one side; second for the other. For in man there is a twofold motion, namely of nature and of grace. Of nature, toward not dying. 2 Corinthians 5:4: "we would not be unclothed, but clothed upon," etc. John, last chapter: "and another shall lead thee whither thou wouldst not," etc. And of grace, which charity suggests, which moves toward the love of God and of neighbor. This affection toward the love of God moves us to be with Christ. And therefore he says "having a desire to be dissolved," not simply, but "to be with Christ." 2 Corinthians 5:8: "but we are confident, and have a good will to be absent rather from the body, and to be present with the Lord," etc. In which is noted the falsity of the opinion of the Greeks, that the souls of the saints after death are not immediately with Christ. And this he desires because it is "much better to be with Christ." Psalm 72:25: "for what have I in heaven," etc. "My flesh and my heart have fainted," namely as regards possessing the good. Psalm 83:11: "better is one day in thy courts above thousands," etc.

But the love of neighbor moves toward the progress of the neighbor, and therefore he says "but to remain," etc., that is, my life is necessary on account of your benefit. 2 Corinthians 5:13: "whether we are transported in mind, it is to God; or whether we are sober, it is for you," etc. Or otherwise, "I am straitened," etc., that is, from a twofold side the desire arises "to be dissolved," etc., "better," etc. The sense is not changed.

But this does not seem doubtful; indeed the Apostle even seems to incline toward the former part. For the first desire is roused in us by the love of God, the second by the love of neighbor; but the first desire is greater and better; therefore, etc. I answer. It must be said that the love of God is twofold: namely, the love of concupiscence, by which one wills to enjoy God and delight in him, and this is the good of man. Likewise there is the love of friendship, by which a man puts the honor of God ahead even of this delight by which he enjoys God, and this is perfect charity. Hence Romans 8:38: "neither death, nor life, nor angels," etc. And he adds in chapter 9:3: "I wished myself to become an anathema for my brethren," etc. And this he said in order to show that he was of a more perfect charity, as it were being ready, for the love of God and his glory, to forgo the delight of the vision of God; and therefore he chose this, and rightly, as being more perfect.