Commentary on 2 Corinthians (Super II Epistolam ad Corinthios Lectura)

Having shown the dignity of the ministry of the new testament, the Apostle here consequently determines concerning the use of the ministry. And concerning this he does two things. For first he shows the use of this ministry, which ought to be in the doing of good things; second, that use which ought to be in the patient enduring of evils, at the place "but we have a treasure," etc. Concerning the first he does two things. First he sets down the use of this ministry; second he excludes an objection, at the place "but if," etc.

He says therefore: since, then, a ministry of this kind is of such great dignity in itself and in its ministers, therefore "having this administration," that is, this dignity of administering spiritual things. 1 Cor. 4:1: "let a man thus regard us, as ministers," etc. Rom. 11:13: "as long as I am apostle of the Gentiles, the ministry," etc. "Having," I say, not from ourselves, or from our own merits, but "according as we have obtained mercy from God," that is, from the mercy of God, which we have obtained from God in this. 1 Tim. 1:13: "I obtained mercy," etc.

Consequently, when he says "we do not fail," etc., he describes the use of this ministry, which ought to be concerned with the doing of good things, and this in two respects. First as to the avoidance of evils; second as to the working of good things, "in the manifestation," etc. Now he teaches that evils are to be avoided in the use of this ministry, both as to life and as to doctrine. But as to life, in two ways, namely as to action, and as to intention. For if anyone avoids doing evil deeds, and does so with a good intention, he perfectly avoids evils.

Now in action evil is avoided by patiently bearing evils in adversity, and therefore he says "we do not fail," through impatience. Gal. 6:9: "but in doing good let us not fail." 2 Cor. 12:10: "when I am weak, then I am stronger and powerful." It is also avoided in prosperity, by using temperately the things that turn out prosperously, and therefore he says "but we renounce the hidden things of shame," that is, we remove from ourselves the things that make a man base and shameful, namely unclean and base things, and even hidden ones, not only manifest ones. James 1:21: "let us cast away all uncleanness." Eph. 5:12: "the things that are done by them in secret, a shameful thing," etc.

In intention, however, the evil of life is avoided if the intention is right, and as to this he says "not walking in craftiness," that is, in craftiness and pretense and hypocrisy, which the false do, who outwardly pretend one thing, and inwardly carry on another in the heart. Job 36:13: "the pretenders and the crafty provoke the wrath of God."

In doctrine, however, evil is avoided when the word of the Lord is set forth in the due manner, and as to this he says "not adulterating the word." Which is explained in two ways, as is evident above. And first, not mixing false doctrine into the doctrine of Christ, which the false did, saying that the legal observances ought to be kept along with the Gospel. Second, not preaching for the sake of gain, or for one's own glory. And of these the first is the wolf, the second the hireling. But he who preaches true things, and for the glory of God, is the shepherd. Hence Augustine: "the shepherd is to be loved, the wolf is to be avoided, but the hireling is to be tolerated for a time."

But since it is not enough for perfect righteousness merely to avoid evils, but a good work is required, therefore he consequently adds concerning the working of good things in this very use of the ministry. And a threefold good is set down, which stands against a threefold evil. The first good against the evil of doctrine; the second against the evil of action; the third against the evil of intention.

Against the evil of doctrine, which ought to be avoided, he sets the good of manifest truth. And as to this he says "in the manifestation of the truth," as if to say: we do not fail, but, avoiding evils, we walk and make progress in the manifestation of the truth, that is, we manifest the pure truth. John 18:37: "for this I was born, that I might bear witness to the truth." Ecclus. 24:31: "those who make me clear will have eternal life."

Against the evil of action they do good works, and as to this he says "commending ourselves," etc. And we do this not by saying good things about ourselves, because one who commends himself is not easily believed, but by doing good things, because we perform such works that from the works themselves we render ourselves commendable, "to every conscience of men." 1 Pet. 2:12: "your conduct among the Gentiles," etc.

Against the evil of intention we do the good by rendering ourselves commendable, not only to every conscience of men, but also "before God," who beholds the hearts. Below, 10:18: "for it is not he who commends himself that is approved," etc. Rom. 12:17: "providing good things, not only before," etc.

And, according to Augustine in the Gloss, the Apostle here fulfills the Lord's commandment, Matt. 5:16: "thus let it shine," etc., and likewise chapter 6:1: "take heed lest your righteousness," etc.—the first in that he says "commending ourselves," etc.; the second, indeed, in that he says "before God," Rom. 2:28: "for it is not he who is in the manifest," etc.

Or all this can, more according to the continuity of the letter, be read thus, so that it is said: therefore "having this administration, according as," etc., "we do not fail"—supply: by doing good—"but we renounce," etc., and again, "in the manifestation of the truth"; the same manner of explaining, however, being preserved, as in the first reading.

Here he then answers a tacit objection. For someone could say to him: you say that you do not fall short in the manifestation of the truth of Christ, but this does not appear to be so, because many contradict you. He therefore answers this question. And concerning this he does two things. First he answers the aforesaid question; second he excludes a certain doubt which seems to follow from his answer, at *for we do not preach ourselves*, etc. Concerning the first he does three things. First he shows to whom the truth of Christ is hidden; second he assigns the cause of this hiding, at *in whom the God of this world*; third he shows that this is not from any defect of the truth of the Gospel, that it should be hidden, at *that it should not shine*, etc.

He says therefore: I said that we do not fall short in manifestation, *that*, that is *but*, *if our Gospel*, namely which we preach, *is covered*, that is hidden, it is not covered to all, but to those only *who perish*, namely by providing an impediment lest it be manifested to them. 1 Cor. 1:18: *the word of the cross is foolishness to those who perish*, etc. The cause therefore of this hiding is not on the part of the Gospel, but on account of their own fault and malice. And this is what he adds, *in whom the God of this world*, etc.

And this can be expounded in three ways. In the first way thus: *the God of this world*, that is the God who is Lord of this world and of all things by creation and nature, according to that of Ps. 23:1: *the earth is the Lord's, and the fullness thereof, the world*, *has blinded the minds of unbelievers*, not by inducing malice, but deservedly, indeed by the demerit of preceding sins, by withdrawing grace. Is. 6:10: *blind the heart of this people*, etc. Whence he also hints at preceding sins, when he says *of unbelievers*, as though their unbelief had been the cause of this blinding.

In the second way thus: *the God of this world*, that is the Devil, who is called the God of this world, that is of those living worldly, not by creation but by imitation, whereby worldly people imitate him. Wisdom 2:25: *they imitate him, who are*, etc. And he blinds here by suggesting, drawing, and inclining toward sins. And so when they are now in sins, they are covered in the darkness of sins lest they see. Eph. 4:18: *having their understanding darkened*, etc.

In the third way thus: God has the nature of the ultimate end, and the fulfillment of the desires of the whole creature. Whence whatever anyone sets up for himself as an ultimate end, in which his desire rests, can be called his God. Whence when you hold delights as your end, then delights are called your God; likewise also if the pleasures of the flesh, or honors. And then it is expounded thus: *the God of this world*, that is that which men living worldly set up for themselves as an end, as for instance pleasures, or riches and the like. And thus God blinds minds, insofar as he impedes men from being able to see the light of grace here, and of glory in the future. Ps. 57:9: *fire fell upon it*, namely of concupiscence, so that they should not see the sun. So therefore the blinding of unbelievers is not on the part of the Gospel, but from the fault of unbelievers.

And therefore he adds *that it should not shine*, etc. Where it must be known that God the Father is the fount of all light. 1 John 1:5: *God is light, and in him there is no darkness*, etc. From this fontal light, moreover, is derived the image of this light, namely the Son, the Word of God. Heb. 1:3: *who being the brightness*, etc. This brightness of glory therefore, image of the fontal light, took on our flesh and did many glorious and divine works in this world. The declaration therefore of this light is the Gospel, whence the Gospel is also called the knowledge of the clarity of Christ, which knowledge indeed has an illuminative power. Wisdom 6:13: *wisdom is bright, and never fades away*, etc. And indeed, as far as it is in itself, it shines in all and illumines all, but those who provide an impediment are not illumined.

And this is what he says: therefore he has blinded the minds of unbelievers, namely so that it should not shine forth in them, namely in the minds of unbelievers, although in itself it is shining forth, the illumination of the Gospel which illumines. Which indeed is illumining, because it is the glory of Christ, that is the clarity. John 1:14: *we have seen the glory*, etc. Which glory indeed comes to Christ from this, that he is the image of God. Col. 1:15: *who is the image of the invisible God*. Note, according to the Gloss, that Christ is the most perfect image of God. For in order that something be perfectly the image of another, three things are required, and these three are perfectly in Christ. The first is likeness, the second is origin, the third is perfect equality. For if between the image and that of which it is the image there were unlikeness, and the one did not arise from the other, likewise also if there were not perfect equality, which is according to the same nature, there would not there be the perfect nature of an image. For the likeness of the king on a coin is not perfectly called the image of the king, because equality according to the same nature is lacking there; but the likeness of the king in his son is called the perfect image of the king, because those three things which have been mentioned are there. Since therefore these three are in Christ the Son of God, namely that he is like the Father, arises from the Father, and is equal to the Father, he is most greatly and perfectly called the image of God.

Then, when he says *for we do not preach ourselves*, etc., the Apostle removes a certain doubt. For someone could say to the Apostle, against the aforesaid: above you said that your Gospel is covered, now you say that the Gospel of Christ illumines; if therefore it be granted that the Gospel of Christ is illumining, it cannot follow from this that your Gospel is covered. And therefore to remove this, he does two things. First, he shows that his own Gospel and Christ's are the same; second, he shows whence it is that his Gospel is illuminative, at *for God who said*, etc.

He says therefore first: I say that the manifestation of the clarity of Christ is the Gospel of Christ and ours. Ours indeed as preached by us; Christ's indeed, as preached in that very Gospel. And this is what *we do not preach ourselves*, that is we do not commend ourselves, nor do we turn our preaching to ourselves, that is to our own praise or profit, but we refer everything to Christ and his praise. 1 Cor. 1:23: *but we preach Christ*, etc. Ps. 72:28: *that I may declare all your works*, not mine, *in the gates*, etc. *But Jesus our Lord, and ourselves your servants through Jesus*. As if he were to say: we preach Jesus as Lord, but ourselves as servants. And the reason for this is that we principally seek the praise of Christ and not our own. For a servant is one who exists for the advantage of his lord. And hence it is that a minister of the Church who does not seek the honor of God and the advantage of his subjects is not called a true ruler, but a tyrant. For whoever rules well ought to be like a servant, seeking the honor and advantage of his subjects. Gen. 25:23: *the elder shall serve the younger*. 1 Cor. 9:19: *whereas I was free, I made myself the servant of all of you*.

Then, when he says *for God who said*, etc., he shows whence his Gospel has illuminative power. Here note the order of proceeding kept by the Apostle, which is this: we formerly, namely before we were converted to Christ, were in darkness just as you and others, in whom the clarity of the glory of Christ does not shine. But now, after Christ has called us through his grace to himself, that darkness has been removed from us, and now the power of the glory of the clarity of Christ shines in us; and it shines forth in us to such a degree that we are not only illumined so that we can see, but also so that we illumine others. From spiritual grace, therefore, and the abundant shining-forth of the clarity of the glory of Christ in us, our Gospel has illuminative power.

And this is what he says: I say that our Gospel illumines for this reason, that God, who said, that is by precept alone made, light to shine forth, which was in the separation of the elements, when he illumined the dark chaos by the light which he made. Gen. 1:3: *he said, let there be light*. Ecclus. 24:6: *I made that light should arise in the heavens*, etc. This same God, I say, has shone in our hearts, that is in our minds, previously darkened through the absence of the light of grace and the obscurity of sin. Luke 1:79: *to enlighten those who are in darkness*, etc. He has shone, I say, not only that we should be illumined, but *unto illumination*, that is that we should also illumine others. Eph. 3:8: *to me, the least of all the saints, is given*, etc. Matt. 5:14: *you are the light*, etc.

*Unto illumination*, I say, *of the knowledge*, that is that we may make others know. I say, *of the clarity of God*, that is of the clear divine vision, *in the face of Jesus Christ*. The Gloss: that is through Jesus Christ, who is the face of the Father, because without him the Father is not known. But it is better said thus: unto the illumination of the holy clarity of God, which clarity indeed shines in the face of Christ Jesus, that is that through that very glory and clarity, Christ Jesus may be known. As if he were to say: in sum, God has shone upon us unto illumination, to this end, that from this Jesus Christ may be known and preached among the nations.

Above all the work of the new Testament as regards good actions, he now goes on to treat of its usefulness as regards the endurance of evils. And concerning this he does two things. First he shows the endurance of evils which they were suffering; second he makes this plain, at *for we who live*, etc. Concerning the first he does three things. First he gives the cause why they are exposed to tribulations by God; second he shows that in these tribulations they behave patiently, at *we suffer tribulation in all things*, etc.; third he assigns the reason for this patience, at *always the mortification of Jesus*, etc.

He says therefore: God has shone into our minds for the enlightenment of others, and this light is the greatest treasure. Wis. 7: *for the treasure is infinite*, etc. Is. 33: *the riches of salvation is wisdom*, etc. Now this greatest treasure we do not have in a precious place, but in a thing that is cheap and made of clay; and the reason for this is that its efficacy might be attributed to God. And this is what he says: *we have this treasure*, that is, that light by which we enlighten others, *in vessels of clay*, that is, in a body that is fragile and cheap. Ps. 102: *he himself has known our frame*. Jer. 18: *as clay in the hand of the potter, so are you in the hand*, etc. Is. 64: *and now, Lord, you are our father, but we are clay*. Therefore we have it in vessels of clay, so that the sublimity of this light might be *of the power of God*, that is, be attributed to God, and not believed to be from ourselves. For if we were rich, if powerful, if noble according to the flesh, whatever great thing we did would be attributed not to God but to ourselves. But now, because we are poor and contemptible, this sort of sublimity is attributed to God and not to us. And therefore God wills us to be held in contempt, and to be exposed to tribulations. Deut. 32: *lest they should say: our hand is exalted*, etc. And 1 Cor. 1: *that no flesh should glory*, etc. Wis. 12: *you sent forth your forerunners lest they should say*, etc.

Consequently, when he says *we suffer tribulation in all things*, etc., he shows their patience in the things which they suffer. And concerning this he does two things. First he shows the evils which they suffer in general; second he enumerates them in particular, at *we are made poor, but not destitute*, etc. He says therefore: Truly we have this treasure in vessels of clay, because *we suffer tribulation in all things*; as if to say: no manner of being troubled is lacking to us. Acts 14: *through many tribulations*, etc. Nor is it a wonder, since as is said in the last chapter of Luke: *it behooved Christ to suffer, and so to enter*, etc. And although we are thus troubled, nevertheless *we are not straitened*. And he speaks after the likeness of a traveler, who, when no way is open to him by which he might go out of some narrow place, is straitened. As if to say: men who trust only in the world are straitened, if they are troubled on every side by the world, because no way of remedy is open to them, since they hope in nothing but the world. But we, although we are troubled in the world, because nevertheless we trust in God and hope in Christ, a way of escape and of help from God is open to us, and therefore we are not straitened.

Consequently, when he says *we are made poor*, etc., he enumerates the tribulations in particular. Now there are four things in which men are accustomed to be troubled, and in these the apostles were troubled, namely in exterior things, in the unrest of their state, in the wounding of their reputation, and in the affliction of their own body. As to the first, therefore, he says *we are made poor*, that is, we are impoverished. For *aporos* in Greek is called *poor* in Latin; as if to say: we are so poor that necessary things are lacking. 1 Cor. 4: *even to this hour we hunger*, etc. But *we are not destitute* of God, who is our treasure. For riches are not sought for their own sake, but for the sufficiency of life. Whence men who are without the help and hope of God, if they lack riches, are destitute; but those who trust and hope only in God, however much they are made poor, are not destitute. Below, ch. 6: *as having nothing, and possessing all things*. But this does not suffice either — indeed, along with this we are troubled — *we suffer persecution*, namely from place to place. Matt. 10: *they will persecute you*. But *we are not forsaken* by God, who does not fail to provide help. Heb., last chapter: *I will not leave you*, etc. Ps. 9: *let them hope in you who know you*, etc. But along with this we are wounded in reputation, because *we are humbled*, that is, we are despised and reckoned as nothing. Jn. 16: *the hour comes, that whoever kills you*, etc. Matt. 5: *blessed will you be when they hate you*, etc. But because when someone is despised, and the cause of the contempt is present, the one who is despised is accustomed to be confounded; but when the cause is not present, he is not confounded, and in their case the cause of contempt was not present, therefore he says *we are not confounded*. As if to say: because the cause is not present, we do not care. Ps. 30: *in you, Lord, have I hoped, let me not be confounded*, etc. But as though these were few, he adds, for the heightening of the tribulation, saying *we are cast down to the perils of death, but we do not perish*, that is, we do not cease from good, or we do not perish because God sustains us. Job 11: *when you shall think yourself consumed*, etc. 1 Cor. 4: *as the refuse of this world*, etc. Ps. 43: *we are esteemed as sheep*, etc.

Consequently, when he says *always the mortification*, etc., he adds the reason for this patience. Concerning which it must be known that in Christ such was the process: for from the beginning of his conception, having passable flesh, he suffered and died, but nevertheless within he lived by a spiritual life. But after the resurrection, that spiritual and glorious life was carried through even to the body, and the body itself was made glorious and immortal, because: *Christ rising from the dead, dies now no more*, etc. Whence from this a twofold state is taken in the body of Christ, namely of death and of glory. And therefore he says: that for this reason we patiently sustain the perils of death and the sufferings, that we may arrive at the glorious life. And this is what he says: *thus we always sustain*, that is, in all things and everywhere, *the mortification of Jesus*, that is, on account of Jesus, or after the likeness of the death of Jesus, Gal., last chapter: *the marks of the Lord Jesus*, etc. Because on account of the truth we have suffered, just as Jesus also. *In our body*, not only in the mind, Ps. 43: *for your sake we are put to death all the day*. *That the life of Jesus*, that is, the life of grace which Jesus gives; or the life of glory to which Jesus arrived through his sufferings, Lk. 24: *ought not Christ to have suffered, and so to enter into glory*, that is, might manifestly appear even to enemies. He says therefore *in* the future, namely in the resurrection, or even now the life of glory, *in our bodies*, not only in our souls, Judges 7: *the pitchers being broken, the lamps appeared*. And therefore Ambrose says: he did not fear to die, on account of the promised resurrection. *Bearing about*, that is, carrying and sustaining everywhere, because wherever we go we suffer and are not cut down. And this is so that *the life of Jesus*, which now lies hidden in our heart, *may be made manifest in our bodies*, namely when he will reform the body of our lowliness, etc., Phil. 3:21. Col. 3: *you are dead, and your life*, etc. 2 Tim. 2: *if we have died together, we shall also live together*.

Having set down the patience of the apostles in evils, and the cause of that patience having been shown, here the apostle consequently makes these things clear; and first he makes clear what he said about the hope of glory; second, what he said about his patience, at the place "therefore we do not fail," etc. Concerning the first he does two things. First he makes clear the hope of glory which he has; second he shows whence this hope comes to him, at the place "but having the same," etc. Concerning the first he does three things. First he shows how he bears the mortification of Jesus in his body; second he makes clear how he bears the life of Jesus, at the place "that also the life," etc.; third he makes clear what comes of this for himself and for others, at the place "therefore death," etc.

He says therefore first: I say that we bear the mortification in our bodies, not that we die, but because we who live, by bodily life or by virtues, are always handed over to death, or to the dangers of death. And this indeed, for the sake of Jesus. Ps. 43:22: "we are accounted as sheep," etc. But how we bear the life of Jesus in the body he explains, adding: "so," namely that the life of Jesus, immortal and impassible, may be made manifest in our flesh, now mortal, so that our mortal flesh may receive immortality in the resurrection. 1 Cor. 15:53: "but this mortal must put on," etc. But what comes of this, he adds, saying "therefore death works," that is, exercises its dominion in us, "but life," namely the present life, "works in you," because you are in prosperity, according to that word, 1 Cor. 4:10: "we are fools," etc. So that death works in us a great good, namely the attainment of spiritual life. Ps. 115:15: "precious in the sight of the Lord is the death of his saints," etc. But the earthly life which you love works in you a great evil, namely eternal death. Prov. 10:16: "the work of the just is unto life," etc. John 12:25: "he who loves his soul in this world," etc.

Or otherwise: there were two things in Christ, bodily death and spiritual life. He says therefore "therefore death," etc., as if to say: in us not only does spiritual life work, insofar as we imitate spiritually, but death also works, that is, on account of the hope of resurrection, and on account of the love of Christ, the traces of the death of Christ appear in us, insofar as we are exposed to the sufferings of death, Ps. 43:22: "for thy sake we are put to death all the day long;" but in you only the life of Christ works, through which life faith is planted in you, and spiritual life.

But whence this hope of certitude comes to the apostle, he adds, saying "but having," etc. And concerning this he does two things. First he sets down the cause of the certitude; second he concludes the certitude itself, at the place "knowing that he who," etc. But the cause of this certitude is the spirit, infusing faith into their hearts. Hence first he sets down this cause; second he makes it clear by an example, at the place "as it is written," etc.

He says therefore: from this we hope and do not fail, because we are having the same spirit of faith which the ancients had, because, although the times have changed, yet the spirit and faith have not changed, except that they believed Christ was to come and to suffer, but we believe that he has come and has suffered. And this spirit is the Holy Spirit, who is the spirit of faith. 1 Cor. 12:11: "but all these things one and the same spirit works," etc. And in the same place: "to another faith in the same spirit." Having therefore this spirit, which the ancients had, we do the same things as they, and we believe. But what they did, Ps. 115:10 says: "I believed," namely God, and perfectly. And this all the ancients did. Heb. 11:39: "all these by the testimony of faith," etc. "For which cause," namely I believed, "I have spoken," that is, I have confessed the faith. Rom. 10:10: "with the heart we believe unto justice," etc. Which we also do, because on account of the fact that we believe, we speak and confess the faith and preach. Acts 4:20: "for we cannot but speak the things which we have seen and heard." The Holy Spirit therefore is the cause of this certitude.

Finally therefore he concludes the intended conclusion, namely the certitude itself. And first concerning his own salvation; second concerning the salvation of others, at the place "and will set with you," etc. He says therefore "knowing," that is, having certain knowledge, "that he who raised up Jesus," that is, God the Father, or the whole Trinity, "will raise us also with Jesus," namely that we may take up the same glory with Jesus, because since we are his members, we ought to be with the head. John 12:26: "I will, Father, that where I am, there also my minister may be," etc. Rom. 8:11: "he who raised up the Lord Jesus from the dead, will raise," etc.

And I am certain not only of our salvation, but also of yours, because "he will set us with you," that is, we shall be together; because just as we are members of Christ, so also you through us. 1 Thess. 4:16: "and so we shall always be with the Lord." Matt. 24:28: "wherever the body shall be," etc. And therefore he says "with you," so as to encourage them to good, insofar as he shows them not to be inferior, but equal.

And well can I say this with certainty, because all things are for your benefit. For all things which we endure, all the graces which we receive from God, are for you, namely that you may be instructed by our example. And this for the reason that the grace abounding from us may abound in you through many unto the glory of God, that is, that many may give thanks to God for so great a benefit. Eph. 5:20: "giving thanks to God and the Father," etc.

Having set forth the patience which the apostles had in tribulations, and having made manifest the reward which they awaited, here he consequently treats of the cause of patience and the manner, or reason, of patience. And concerning this he does three things. For first he suggests the patience of the saints; second, the cause of patience, at *while we look not*, etc.; third, the recompense of patience, at *for that*, etc. Concerning the first he intends to show that the patience of the saints is invincible. And this is what he says, *for which cause*, namely because we are knowing that he who raised up Jesus from the dead will raise us up also and will place us with you, therefore *we faint not*, namely in tribulations, that is, we are not brought to this, that we cannot bear and sustain further for the sake of Christ. For to faint is the same as to be unable to bear. Jer. 20: *I fainted, not being able to bear*. But the reason why we do not faint is that although in some respect we do faint, namely as to the outward man, yet in some respect we are always renewed, namely as to the inward man. And this is what he says, *but though he who is without*, etc. Here it must be known that on the occasion of these words a heretic, Tertullian by name, said that the rational soul, which is in the body of man, has a corporeal figure and corporeal members, just as the body has: and this is called the inward man; but the body, with its senses, is called the outward man. Which indeed is false. Whence, for the understanding of this word, it must be known that even according to the Philosopher in the *Ethics*, and according to the custom of speaking, each thing is said to be that which is more principal in it — for instance, because in a city the power and the council are more principal, what the power and council do is said to be done by the whole city. Now that which is more principal in man can be judged both according to truth and according to appearance. According to truth, indeed, that which is more principal in man is the mind itself, whence according to the judgment of spiritual men the mind is called the inward man. But according to appearance, that which is more principal in man is the outward body with its senses; whence according to the judgment of those who consider only corporeal and sensible things and savor earthly things, whose god is the belly, the body with its senses is called the outward man. And therefore, according to this manner, the apostle speaks here, saying, *though our man*, namely the body with the sensitive nature, *is corrupted*, in tribulations, fastings and abstinences and vigils, Rom. 6: *our old man together*, etc. Habac. 3: *let rottenness enter*, etc., yet *this man, who is within*, namely the mind, or reason fortified by hope of the future reward and strengthened by the defense of faith, *is renewed*. Which is to be understood thus: for oldness is the way to corruption. Hebr. 8, v. 13: *what is grown old and aged*, etc. Now human nature was founded in integrity, and if it had remained in that integrity, it would always be new; but through sin it began to be corrupted; whereby it comes about that whatever followed upon this — such as ignorance, difficulty toward the good, and proneness to evil, penalty, and other such things — all pertains to oldness. Therefore when human nature lays aside these things that follow upon sin, then it is said to be renewed. Which laying-aside indeed begins here in the saints, but will be perfectly consummated in the homeland. For here the oldness of guilt is laid aside: for the spirit lays aside the oldness of sin and is subjected to the newness of righteousness. Here the understanding lays aside errors and takes up the newness of truth; and, according to this, he who is the inward man, namely the soul, is renewed. Eph. 4: *be renewed in the spirit of your mind*. But in the homeland even the oldness of penalty will be taken away. Whence there the renewal will be consummated. Ps. 102: *it shall be renewed like the eagle's*, etc. But because the saints daily make progress in purity of conscience and in the knowledge of divine things, therefore he says *day by day*. Ps. 83: *ascents in his heart*. So then patience is invincible, because it is renewed day by day.

The third principal part, namely the cause of this patience, is the recollection of the reward, which is most efficacious, because, according to Gregory, *the recollection of the reward diminishes the force of the scourge*. And this is what he says, *for that which*, etc., as if he were to say: the tribulations which we suffer here are nothing, if regard be had to the glory which we obtain from them. Whence he compares the state of the saints, who are in this present life, to the state of those who are in the homeland, and he sets down five things corresponding to one another in each state. For first, the state of this life in the saints is a state which, as far as it is in itself, is small and, as it were, imperceptible. Whence he says *that*, that is, the least. Is. 54: *for a moment, in a little I forsook thee*. Likewise, transitory. Whence he says *in the present*, that is, in this life, which is in afflictions and troubles. Job 7: *the life of man is a warfare*, etc. Likewise, the brevity of time. Whence he says *momentary*. Is. 54: *in a moment of indignation I hid my face for a little while from thee*, etc. For the whole time of this life, compared to eternity, is nothing but momentary. Likewise it is light. Whence he says *light*. For although above, 1:8, it is said: *we were burdened above measure*, because indeed it is grievous to the body, yet to the spirit fervent with charity it is most light. Augustine: *love makes all grievous and monstrous things easy and almost nothing*. Likewise it is full of pain. And therefore he says *of tribulation*. Mich. 7: *I will bear the wrath of the Lord*, etc. But as to the state of beatitude he sets down five things, because against what he says, *that*, he sets *above measure*, that is, above measuring. Rom. 8:18: *I reckon that the sufferings are not worthy*, etc. But against this, Matth. 16:27: *he will render to each according to his works*. Therefore not above measure. I answer. It must be said that this word *but* does not designate an equality of quantity, namely that as much as one has merited, so much he should be rewarded, but designates an equality of proportion, namely that he who has merited more should receive more of reward. Likewise against what he says, *in the present*, he sets *in loftiness*, that is, in a lofty state without disturbance. Is. 58:14: *I will lift thee up above the height of the clouds*, etc. Against what he says, *momentary*, he sets *eternal*, Is. 35:10: *everlasting joy shall be upon their heads*, etc. Against what he says, *light*, he sets *weight*. And he says *weight* for two reasons. For weight inclines and draws to its own motion those things which are subject to it. So the eternal glory will be so great that it will make the whole man glorious, both in soul and in body; there will be nothing in man which does not follow the impulse of glory. Or it is called *weight* on account of preciousness. For only precious things are wont to be weighed. Against this, that he says *of tribulation*, he sets *of glory*. Or this, that he says *of glory*, can be common to the other four things which are said of the state of the homeland; but this, that he says *of tribulation*, to the four things which are said of the state of the present life. *It worketh* upon this, namely that we suffer tribulations, for these are the cause and the merit whereby God confers upon us that glory. The patience of the saints is therefore invincible, their recompense ineffable, but the recompensing of their recompense is right and delightful. Whence he says *while we look not*, etc., as if he were to say: although these things which we hope for are future, and meanwhile our body is corrupted, nonetheless we are renewed, because we do not attend to these temporal things, but to the heavenly. And this is what he says: *it worketh in us a weight of glory*, in us, I say, *not looking*, that is, not attending to those things *which are seen*, that is, to earthly things, but to *those which are not seen*, namely the heavenly. Phil. 3:13: *forgetting the things that are behind*, etc. I Cor. 2:9: *eye hath not seen*, etc. And why do we contemplate the heavenly? Because those things *which are seen*, that is, earthly things, are *temporal*, and transitory, but those things *which are not seen*, namely the heavenly, are *eternal*. Is. 51, v. 8: *but my salvation shall be for ever*.