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

After the Apostle commended the ministry of the new testament, both as to its dignity and as to its use, he consequently here commends it as to its reward; although he treated of the reward in some respect, in some way and incompletely, above, here nonetheless he treats of this completely. Concerning this he does three things. For first he treats of the reward; second, of the preparation and the reception of the reward, at "and therefore we strive whether," etc.; third, of the cause of both, namely of the preparation and of the reward which is awaited, at "but all things are of God, who reconciled," etc.

Concerning the first he does two things. First he sets down the reward that is awaited; second he expresses the desire for the awaited reward, at "for in this we groan," etc. But because the reward which is awaited is inestimable, namely of heavenly glory, he therefore says "we know that," etc., as if to say, according to the Gloss, that it truly works in us a weight of glory, because this glory will be in the bodies, not only in the souls.

"For," that is, because; "we know," that is, we are certain, because we already have it in hope, "that if our earthly house," that is, the body. For man, as has been said, is called mind, since it is the more principal part in man; and this mind is related to the body as a man is related to a house. For just as, when a house is destroyed, the man inhabiting it is not destroyed but remains, so, when the body is destroyed, the mind or rational soul is not destroyed, but remains. The earthly body, therefore, is called "the house of habitation," that is, in which we dwell. Job 4:19: "who dwell in houses of clay," etc. "Be dissolved," that is, be destroyed. "We know," I say, that we have "a building," that is, an edifice, "from God," that is, prepared by God. An edifice, I say, "a house not made with hands," that is, not by the work of man, nor by the work of nature, but an incorruptible body, which we shall assume; and this indeed is not made with hands, because incorruptibility in our bodies comes only from divine operation. Phil. 3:21: "he will reform the body of our lowliness," etc. "An eternal house," that is, a house prepared from eternity. Isa. 33:20: "a tabernacle that shall by no means be destroyed, in the heavens." Matt. 5:12: "your reward is abundant in heaven."

This exchange, namely that in place of the earthly house they should have the heavenly, Job desired, saying in chapter 14:14: "all the days in which I now serve as a soldier." This exposition is according to the Gloss. But nevertheless it is not according to the apostolic sense, nor does it agree with what precedes or what follows. For since he has one continuous subject matter of which he speaks, he does not interpose another. And therefore let us see what the Apostle intends to say.

Now it must be known that the Apostle wishes here to show that the saints reasonably endure tribulations, by which the present life is corrupted, because from this they immediately arrive at glory—not at a glorious body, as is said in the Gloss. And therefore he says: "therefore we have endured, for," that is, because, "we know," that is, we hold for certain, "that if our earthly house of this habitation," that is, the body, "be dissolved," that is, be corrupted through death, "we have," immediately, not in hope but in reality, a better house, namely a building, "a house not made with hands," that is, heavenly glory, not a glorious body. Of this house, moreover, it is said in John 14:2: "in my Father's house there are many mansions," etc. And this indeed is from God, not made with hands, because eternal glory is God himself. Ps. 30:3: "be to me a protecting God, and a house," etc. And "eternal," according to the letter, because God himself is eternal. "In heaven," that is, in the heights, because as soon as the body is corrupted, the holy soul attains this glory not in hope, but in reality. For even before the body is dissolved, we have this house in hope. Thus, therefore, the reward of the saints is admirable and desirable, because it is heavenly glory.

Therefore he consequently subjoins the desire of the saints for this reward, saying "for in this we groan," etc. Where he does three things. First he expresses the desire of grace for the reward itself; second he shows that the desire of grace is retarded by the desire of nature, at "for we also who are in this tabernacle," etc.; third he shows how the desire of grace conquers the desire of nature, at "being confident therefore," etc.

But the desire of grace is with fervor. "For in this we groan," etc., as if to say: this is the true proof that we have a house not made with hands, because if the desire of nature is not in vain, much less is the desire of grace in vain. Since, therefore, we have a most fervent desire of grace for heavenly glory, it is impossible that it should be in vain. And this is what he says, "we groan," that is, we desire by groaning, "in this"—that is, we being retarded in the desire of the soul. Ps. 119:5: "woe is me, that my sojourning," etc. For in that we are "desiring," that is, we desire, "to be clothed upon with our habitation," that is, the enjoyment of glory, "which is from heaven," that is, heavenly; which is called "habitation" because in that very glory the saints dwell as in their consolation. Matt. 25:21-23: "enter into the joy of your lord."

But by saying "to be clothed upon," he gives to understand that that heavenly house, of which he had spoken above, is not something separated from man, but something inhering in man. For a man is not said to put on a house, but a garment; a house, however, someone is said to inhabit. These two, therefore, he joins together, saying "to be clothed upon with the habitation," by which he shows that that desire is for something inhering, because it is put on, and something containing and exceeding, because it is inhabited.

But because he did not simply say "to be clothed," but "to be clothed upon," he subjoins the reason for his statement, saying "if so be that being clothed, we shall not be found naked." As if to say: if the soul were clothed with the heavenly habitation in such a way that it were not stripped of the earthly habitation, that is, our body were not corrupted through death, then the heavenly acquisition of that habitation would be a clothing-upon. But because it is necessary that it be emptied of the earthly habitation, in order that it be clothed with the heavenly, it cannot be called a clothing-upon, but a simple clothing. And therefore he says "if so be that being clothed, we shall not be found naked," as if to say: we would indeed be clothed upon, if we were found clothed, and not naked. For one who is naked is not said to be clothed upon, but only clothed.

The Gloss, however, expounds otherwise, concerning a spiritual garment, saying: we desire to be clothed upon, which indeed will come to pass, yet on this condition, if we are found clothed, namely with virtues, and not naked, namely of virtues. Of these garments it is said in Col. 3:12: "put on, as the elect of God," etc. As if to say: no one will arrive at that glory, unless he has the virtues. This exposition, indeed, does not seem to agree with the intention of the Apostle.

Thus, therefore, the desire of grace is fervent for the reward, but nevertheless it is retarded by the desire of nature, which he shows when he says "for while we are in this tabernacle," etc. Where first he sets down the condition of the natural desire; second he shows that even this state of the natural desire is from God, at "now he that works us," etc.

Now the condition of the desire is a natural one retarding the desire of grace, because we would wish to be found clothed and not naked, that is, we would wish in such a way that the soul might arrive at glory, that the body not be corrupted through death. The reason for which is that a natural desire is present in the soul to be united to the body; otherwise death would not be penal. And this is what he says, "for," we, "who are in this tabernacle," that is, who dwell in this mortal body—2 Peter 1:14: "I know that the putting off of my tabernacle is swift"—"we groan," that is, within, in the heart, not only outwardly in voice, we groan, Isa. 59:11: "we shall groan like meditating doves," because it is hard to think about death.

And yet "burdened," as though something existed against our desire, in that we cannot arrive at glory unless we lay down the body, which is so contrary to natural desire, as Augustine says, that not even old age itself could take away from Peter the fear of death. And therefore he says "for that we would not be unclothed," namely of the earthly tabernacle, "but clothed upon," with supercelestial glory, or, according to the Gloss, with a glorious body.

But because it might seem unfitting that the body should, on the one hand, be corruptible by its own nature, if it had not been previously dissolved, and on the other hand, by reason of glory, be glorious, he subjoins the manner in which he would wish it to come about, saying "that what is mortal may be swallowed up," etc., as if to say: we do not wish to be clothed upon in such a way that the body remains mortal, but in such a way that glory takes away wholly the corruption of the body, without bodily dissolution. And therefore he says "that what is mortal may be swallowed up," that is, the very corruption of the body, "by life," namely of glory. 1 Cor. 15:54: "death is swallowed up in victory," etc.

Here he shows the author of the supernatural desire for the heavenly dwelling. For the cause of the natural desire by which we do not wish to be stripped is that the soul is naturally united to the body, and conversely. But this, that we desire to be clothed over with the heavenly dwelling, is not from nature, but from God. And therefore he says "but he who works us unto this," etc., as if to say: we wish to be clothed over with the heavenly dwelling, yet in such a way that we are not stripped of the earthly, and yet this very thing, that we wish to be so clothed over, God works in us. Phil. 2:13: "It is God who works in us," etc. The reason for this is that upon any nature there follows an appetite fitting to the end of its nature, just as a heavy body naturally tends downward, and desires to rest there. But if there is an appetite for something above its nature, that thing is not moved to that end naturally, but by another that is above its nature. Now it is agreed that to enjoy the heavenly glory and to see God through essence, although it belongs to the rational creature, is nevertheless above its nature; therefore the rational creature is not moved to desire this by nature, but by God himself, "who works us unto this very thing," etc. But how he brings this about he adds, saying "who has given the pledge," etc.

Concerning this it must be known that God works in us both natural desires and supernatural ones. Natural ones, indeed, when he gives us the natural spirit fitting to human nature. Gen. 2:7: "he breathed into his face," etc. Supernatural ones, however, he gives when he pours into us the supernatural spirit, namely the Holy Spirit. And therefore he says "he has given us the pledge of the Spirit," that is, the Holy Spirit, causing in us the certainty of this thing, with which we desire to be filled. Eph. 1:13: "you have been sealed with the holy Spirit of promise," etc. He says "pledge," because a pledge ought to be worth only as much as the thing is worth for which it is put down. But it differs from the thing for which it is put down in this: that the thing is possessed with fuller right when it is already had, than the pledge, because the thing is possessed as something one's own, whereas the pledge is kept and held as it were for the certainty of the thing to be had. So it is with the Holy Spirit, for the Holy Spirit is worth as much as the heavenly glory, but it differs in the manner of having, because now we have him as it were unto the certainty of obtaining that glory; but in the homeland we shall have it as a thing already ours, and possessed by us. For then we shall have it perfectly, now imperfectly. Thus, then, the desire of grace is held back by the desire of nature. But is it hindered? No, but the desire of grace conquers.

And this is what he says, "daring, therefore," etc., as if to say: there are two desires in the saints: one by which they desire the heavenly dwelling, another by which they do not wish to be stripped. And if these two were compossible, they would not be contrary, and one would not be held back by the other. But the apostle shows that they are incompossible, and that it is necessary that one conquer the other. Hence concerning this he does three things. For first he shows the incompossibility of the said desires; second he inserts a certain proof, at "for by faith," etc.; third he shows which of these conquers, at "but we dare," etc.

He shows the incompossibility when he says "daring, therefore," etc. To dare, properly, is to mix oneself into the dangers of death, and not to yield on account of fear. But although the saints naturally fear death, nevertheless they dare toward the dangers of death and do not yield through fear of death. Prov. 28:1: "the just man is confident as a lion." Eccli. 48:13: "in his days he did not fear the prince." And "knowing" — that is, we know — this, which confirms in us boldness, so that we do not fear to die for Christ, since while we are in this mortal body, we are on pilgrimage, that is, we are removed far, from God. Ps. 119:5: "woe is me, that my sojourning," etc. We are on pilgrimage, I say, because we are outside our homeland, which is God, otherwise we would not be said to be on pilgrimage from him. And this is not from our nature, but from his grace.

But that we are on pilgrimage from the Lord, he proves when he says "for we walk by faith," that is, we proceed in this life by faith, and not by sight, that is, not by perfect vision. For the word of faith is like a lamp by which we are illuminated for walking in this life. Ps. 118:105: "a lamp to my feet is the word," etc. But in the homeland there will not be a lamp of this kind, because the very brightness of God, that is, God himself, will illuminate it. And therefore then, by sight, that is, by essence, we shall see him. He says, however, "we walk by faith," because faith is of things not seen. For "faith is the substance of things to be hoped for, the evidence of things not appearing," Hebr. 11:1f. But as long as the soul is united to a mortal body, it does not see God through essence. Ex. 33:20: "man shall not see me," etc. Hence, insofar as we assent, by believing those things which we do not see, we are said to walk by faith and not by sight.

Thus, then, the incompossibility of the two desires is clear, because we cannot, with this body, be clothed over with the heavenly dwelling; and the proof of this is, that we walk by faith. There follows, consequently, the victory of one of the two desires over the other, namely the desire of grace, when he says "we dare," etc. And "knowing," placed above, ought to be resumed, because the text is left suspended, so that it might be said thus: this, I say, knowing, that while we are in this body, etc., we dare and have a good will, etc. He says two things, of which one imports the resistance which is present in willing, which comes about through fear of death — for where there is fear, there is no daring. For from the appetite of nature arises fear of death, from the appetite of grace arises daring. Therefore he says "we dare." The other imports an imperfection of soul in desiring, because unless it were well desired, the fear of death would not be conquered, since it is quite natural. And therefore it is necessary not only to dare, but to have a good will, that is, to will with joy. For although, according to the Philosopher, in the act of fortitude joy is not required for the perfection of the virtue, as in the other virtues, but only that one not be sorrowful, nevertheless, because the fortitude of the saints is more perfect, they not only are not sorrowful in the dangers of death, but even rejoice. Phil. 1:23: "having the desire to be dissolved," etc.

But what do we dare? Rather to be on pilgrimage from the body, that is, to be removed from the body through the dissolution of the body — which is against the desire of nature — and to be present to the Lord, that is, to walk by sight, which is the desire of grace. This the Psalmist desired, Ps. 41:3, who said: "my soul thirsted for God," etc. And note that here he concludes with the same two things which he proposed at the beginning, above, in the second place, namely that if our earthly house of this dwelling be dissolved — which is the same as what he here says, "to be on pilgrimage from the body" — and that we have a dwelling in the heavens not made by hand, and this, which is the same, "to be present to God."

By these words is refuted the error of those who say that the souls of the departed saints are not led immediately after death to the vision of God and to his presence, but remain in certain dwelling-places until the day of judgment. For in vain would the saints dare and desire to be on pilgrimage from the body, if, separated from the body, they were not present to God. And therefore it must be said that the saints, immediately after death, see God through essence, and are in the heavenly dwelling. Thus, then, it is clear that the reward which the saints await is inestimable.

There follows the matter of preparation for the reward, which comes about through the struggle against temptations and through the exercise of good works, and this is what he says, "therefore we strive," etc. The saints, moreover, are prepared for this reward in three ways: namely, first by pleasing God; second by benefiting the neighbor, at "but knowing the fear of God"; third by putting away from themselves carnal affections, at "and so we," etc.

Now they please God by resisting evils, and therefore he says "therefore" — because, namely, our whole desire is that we be present to God — "we strive," that is, we strain with effort, or we labor with struggle and fight, against the temptations of the Devil, the flesh, and the world. Lc. 13:24: "strive to enter by the narrow gate," etc. "To please him," namely God, to whom we desire to be present; and this whether we are absent or present to him: because unless we strive to please him in this life while we are absent, we will not be able to please him, nor to be present to him in the other life. Sap. ch. 4:10: "being pleasing to God, he was made beloved," etc.

Consequently, when he says "for we must all be manifested," etc., he adds the reason why the saints strive to please God, which reason indeed is taken from the consideration of the future judgment, where we must all be manifested. Now the apostle sets down five conditions of the future judgment.

First he sets down its universality, because no one will be excepted from that judgment. And therefore he says "all of us," that is, all men, good and evil, great and small. Rom. 14:10: "we shall all stand before the tribunal of Christ." Apoc. 20:12: "I saw the dead, small and great, standing in the sight of the lamb," etc. But against this, objection is raised in two ways. First, because it seems that unbelievers will not come to judgment, for "he who does not believe is already judged," as it is said in Io. 3:18. Second, because certain ones will be there as judges, Matth. 19:28: "you shall sit upon seats," etc. Therefore not all will be before the tribunal, to be judged.

Response. It must be said that in the judgment there will be two things, namely the pronouncing of the sentence, and the discussion of merits, and as to this, not all will be judged, because those who have totally renounced Satan and his pomps, and in all things have clung to Christ, will not be examined, because they are already gods. But those who in nothing have clung to Christ, neither through faith nor through works, likewise do not need examination, because they have nothing in common with Christ; but those who have something in common with Christ, namely faith, and in some respect have withdrawn from Christ, namely through evil works and depraved desires, will be examined concerning those things which they committed against Christ. Hence, as to this, only sinful Christians will be manifested before the tribunal of Christ.

Again, in the judgment there will be the pronouncing of the sentence, and as to this all will be manifested. But concerning children it does not seem so, because it is said that "each one may bring back the things proper to the body according as he has done"; but children have done nothing in the body, therefore, etc. But the Gloss resolves this, because they will not be judged for those things which they themselves have done through themselves, but for those things which they have done through others, insofar as through them they believed or did not believe, were baptized or were not baptized. Or they will be damned for the sin of the first parent.

Second, he sets down the certainty of the judgment. In the judgment of men many can be deceived, since some are judged evil who nevertheless are good, and conversely. And the reason for this is that hearts are not made manifest; but in that judgment there will be the most perfect certainty, because there will be there a manifestation of hearts. Hence he says "be manifested." I Cor. 4:5: "do not judge before the time," etc.

Third, he sets down the necessity of the judgment, because neither through an interposed person, nor through obstinacy, will anyone be able to escape that judgment. Hence he says "it is necessary," that is, it is a necessary thing. Iob 19:29: "know that there is a judgment." Eccle., last chapter: "God will bring all things that are done," etc.

Fourth, he sets down the authority of the judge. Hence he says "before the tribunal of Christ," namely that he may come to judge men in the same form in which he was judged by men, so that, existing in human form, he may be seen by the good and the evil — for the evil cannot see the glory of God. Io. 5:27: "he has given him power to execute judgment," etc. "Tribunal," moreover, signifies judiciary power, and is taken from the ancient custom of the Romans, who chose three tribunes of the people, to whose office it belonged to judge the excesses of the consuls and senators, and the places of these were called tribunals.

Fifth, he sets down the equity of the judge, because according to each one's own merits there will be rewards or punishments. Hence he says "that each may bring back," etc. Rom. 2:6: "he will render to each according to his works." And he says "of the body," not only for those things which he did by movement of the body, but for those things which he did in mind, otherwise unbelievers would not be punished. And therefore when he says "of the body," it is to be understood, that is, for those things which he did while he lived in the body.

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.

Having explained how the saints prepare themselves for the reception of heavenly glory, by pleasing God and being profitable to their neighbor, here he consequently shows how they prepare themselves for this same thing, by putting away from themselves carnal affection. And concerning this he does three things. First he sets down the putting away of carnal affection; second he excludes an objection, at *and if we have known*, etc.; third he concludes his intention, at *if therefore any in Christ*, etc.

He says therefore first: since, then, we are so certain of eternal glory, so that from this we know no one according to the flesh. Here note that *according to the flesh* is a certain determination, and it can be expounded in two ways, according as the construction can be made in two ways. In one way, so that the phrase *according to the flesh* is construed with this accusative *no one*, and thus the Gloss expounds it: *we do not approve no one according to the flesh*, that is, one living carnally. For since everyone must die, we do not approve one who lives carnally. And flesh is taken in this way in Romans 8:9: *but you are not in the flesh*, etc. In another way: *we know no one according to the flesh*, that is, one living according to the carnal observances of the law, *we know*, that is, we approve. And flesh is taken in this way in Philippians 3:4: *who trust in the flesh*, that is, in the carnal observances of the law, etc. Third: *we know no one according to the flesh*, that is, according to the corruption of the flesh, *we know*, that is, we reckon. For although the faithful still bear a corruptible flesh, nevertheless in hope they already have an incorruptible body. Hence they do not reckon themselves according to what they now have, a corruptible flesh, but according to what they are to have, an incorruptible body. Flesh is taken in this way in 1 Corinthians 15:50: *flesh and blood shall not possess the kingdom of God*. In another way it can be construed, so that the phrase *according to the flesh* is construed with this verb *we know*. And thus the sense is: I say that since we ought not to live to ourselves, but to him who died for us, therefore from this we know no one according to the flesh, that is, we do not follow in anything carnal affection, nor do we reckon anyone in this way. And this is taken in that way of Deuteronomy 33:9: *who has said to his father and mother: I do not know you*, etc. And thus the phrase *according to the flesh* is referred to the one knowing; but in the first exposition it was referred to the one known.

But because someone could bring an objection concerning Christ, that at least he had known him according to the flesh, therefore he consequently removes this, saying *and if we have known*, etc. Concerning this it must be known that Manichaeus adduced these words for himself in support of his error. For he himself said that Christ had not had a true body, nor had been born of the seed of David. And thus Augustine says in the book *Against Faustus*: if anyone should allege against him the word of the Apostle in Romans 1:3: *who was made to him of the seed of David according to the flesh*, and that in 1 Timothy 3:16: *and manifestly great is the mystery of piety, which was manifested in the flesh*, etc., and 2 Timothy 2:8: *be mindful that the Lord Jesus Christ rose again from the dead, of the seed of David*, etc., he would answer that the Apostle had at one time been of this opinion, namely that he had been of the seed of David and that he had had a true body, but afterward changed this opinion and corrected himself here. Hence he would say *and if we have known Christ according to the flesh*, that is, if we were at some time of this opinion, that Christ had had true flesh, but now we know him no longer, that is, we have now changed that opinion and do not believe so. Which indeed Augustine disproves in two ways. First, because concerning that which we falsely suppose, no one says *we know*, but *we suppose*. Since therefore the Apostle uses here this word *we have known*, it seems that he did not at some time falsely suppose. Second, because above the Apostle says *we know no one according to the flesh*. If therefore what Manichaeus says were true, the Apostle would know no one to have a true body, which is false. Therefore what Manichaeus says is false. And so it must be expounded otherwise according to the truth, and in two ways. In one way, so that here *flesh* is taken for the corruption of the flesh, 1 Corinthians 15:50: *flesh and blood*, etc., and then the sense is: and if we have at some time known Christ according to the flesh, that is, to have had corruptible flesh before the passion, but now we know him no longer, namely to have incorruptible flesh, because it is said in Romans 6:9: *Christ rising from the dead now dies no more*, etc. In another way according to the Gloss, so that the phrase *if we have at some time known Christ according to the flesh* is referred to the state of Paul before his conversion to Christ; but what follows, *but now we know him no longer*, is referred to his state after conversion. And thus the sense is: and I and the other unbelieving Jews at one time, that is, before my conversion, knew Christ according to the flesh, that is, according to what we carnally supposed about Christ, namely that he was only a man and that he came only for the carnal observances of the law; but now, that is, after I was converted, we know him no longer, that is, this opinion has ceased, rather I believe that he is true God and that he is not to be worshipped through carnal observances. Hence he said in Galatians 5:2: *if you are circumcised, Christ will profit you nothing*. It can also be expounded otherwise, so that what he says, *and if we have known*, etc., the Apostle says in the person of all the apostles of Christ; and thus it seems to answer to the last exposition of this, that it says *we have known no one*. Hence it must be known that Augustine, expounding that in John 16:7: *it is expedient for you that I go*, where the Lord's reason for this is subjoined: *for if I do not go, the Paraclete will not come to you*, says that this was so because the disciples, loving Christ carnally, were affected toward him as a carnal man toward a carnal friend, and thus could not be raised up to spiritual love, which even for one absent makes one suffer much. In order therefore that spiritual affection, which is from the Holy Spirit, might be rooted in them, and carnal affection cease, the Lord said to them: *peace be to you*, etc. This therefore the Apostle, recalling in the person of all the disciples, said, *and if we have known*, that is, if we have at some time clung to Christ, namely when he was with us in bodily presence, *according to the flesh*, that is, according to carnal affection, *but now we know him no longer*, that is, now this affection has ceased in us through the Holy Spirit, who was given to us.

Consequently, when he says *if therefore any in Christ*, etc., from the foregoing he concludes that a certain effect has followed, namely of newness in the world. And so he says *if therefore any*, that is, if anything, *in Christ*, that is, in the faith of Christ, or through Christ, *is a new creature*. Galatians 5:6: *in Christ Jesus neither uncircumcision nor circumcision*, etc. Here it must be noted that the renewal through grace is called a creature. For creation is a movement from nothing into being. Now there is a twofold being, namely the being of nature and the being of grace. The first creation was made when creatures were brought forth from nothing by God into the being of nature, and then the creature was new, but through sin it became old. Lamentations 3:4: *he has made my skin old*, etc. There had therefore to be a new creation, through which they might be brought into the being of grace, which creation indeed is from nothing, because those who lack grace are nothing. 1 Corinthians 13:2: *if I should know all mysteries*, etc., *but should not have charity*, etc. Job 18:15: *let the companions of him who is not dwell in his tabernacle*, that is, of sin. Augustine says: *for sin is nothing, and men become nothing when they sin*. And thus it is clear that the infusion of grace is a certain creation. If therefore any creature is made new through him, *the old things have passed away for him*. This indeed is taken from Leviticus 26:10, where it is said: *when new things come upon you, you shall cast away the old*. From which he argues thus: if all things are made new, and according to the law, when new things come, the old are to be cast away, therefore if any creature exists, *the old things have passed away for him*, that is, they ought to pass away from him. Now the old things that ought to pass away are the legal observances. Romans 7:6: *let us serve in newness of spirit, and not in oldness of the letter*. Likewise the errors of the gentiles. Isaiah 26:3: *the old error has departed*. Likewise the corruptions of sin. Romans 6:6: *our old man*, etc. And when these have passed away in us, the virtues contrary to these vices ought to be renewed in us. Revelation 21:5: *and he who sat on the throne said: behold, I make all things new*.

After the Apostle has treated above of the reward of the saints and of the preparation for its reception, here he consequently deals with the cause of both. And concerning this he does three things: first, he shows that God is the author of all the aforesaid things; second, he recalls the benefit conferred by Christ, at the place *who reconciled*, etc.; third, the use of the benefit, at the place *for Christ therefore we are ambassadors*, and so on. He says therefore: I have said that we aim at the salvation of our neighbors, and *old things have passed away*, but all these things are ours from God the Father, or from God the author. Rom. XI: *from him, and in him, and through him are all things*. James I, v. 17: *every best gift*, etc. There follows the benefit received from God, at the place *who reconciled*, etc., where first he sets down the benefit itself conferred; second he explains it, at the place *since indeed God*, etc. Now he recalls a twofold benefit conferred through Christ: one common, the other special. The common one indeed to the whole world, namely of reconciliation to God, and this is what he says: *who*, namely God the Father, *reconciled*, that is, made peace, *us to himself*, and this *through Christ*, that is, through the incarnate Word. For men were enemies of God on account of sin, but Christ took away this enmity from the midst, making satisfaction for sin. And he made concord. Col. I, 20: *making peace through the blood of his cross, whether the things that are on earth, or the things that are in the heavens*, and so on. And therefore he says *through Christ*. Rom. V, 10: *we were reconciled to God through the death*, etc. But the special benefit is conferred upon the apostles, namely that they themselves should be ministers of this reconciliation. Hence he says *and gave to us*, to the apostles, the vicars of Christ, *the ministry of this reconciliation*. Above, III, 6: *he chose us as ministers*, etc. Ps. LXXI, 3: *let the mountains receive*, that is, the apostles, *peace for the people*, namely from the Lord.

Consequently when he says *since*, etc., he explains what he has said: first, the first; second, the second, at the place *he placed in us*, etc. He says therefore. I say that God reconciled us to himself, in this way: for there were enmities between God and man on account of sin, as has been said, according to that of Isaiah LIX, 2: *your sins have divided*, etc. Sin therefore having been destroyed through the death of Christ, the enmities are now dissolved. And this is what he says: *since indeed God was in Christ*, through unity of essence, John XIV, 10, 11: *I am in the Father, and the Father is in me*. Or God was in Christ through this, that Christ *was reconciling the world to himself*, Rom. c. V, 10: *we were reconciled to God*, etc. *And this not reckoning to them their sins*, that is, not holding in memory their sins, both actual and original, so as to punish them, for which Christ fully made satisfaction. And according to this he is said to have reconciled us to himself, insofar as he does not impute our sins to us. Ps. XXXI, v. 2: *blessed is the man to whom the Lord has not imputed sin*.

Consequently when he says *and he placed in us*, etc., he explains the second, namely concerning the benefit conferred on the apostles. As if he were to say: in this way he gave us the ministry of reconciliation, because he *placed in us the word of reconciliation*, that is, he gave power and inspired in our hearts, that we should announce to the world that this reconciliation has been made through Christ. And in doing this we induce men to conform themselves to Christ through Baptism. Jer. I, 9: *behold I have given my words*, etc.

Consequently when he says *for Christ therefore we are ambassadors*, etc., he shows the use of the benefit. And first as to the second benefit conferred on the apostles; second, as to the first conferred on all, at the place *we beseech for Christ*, etc. He says therefore: since God has placed the word of reconciliation, we ought to use it. And this is therefore what *we perform an embassy for Christ*, that is, we are ambassadors of Christ. Eph. VI, 20: *for which we perform an embassy in this chain*, etc. And fitness for this embassy is ours from the power of God, which is in me. And therefore he says *as it were God exhorting through us*, because God, who speaks in us, gives us fitness for this embassy. Matt. X, 20: *it is not you who speak*, etc. Below, XIII, v. 3: *do you seek a proof of him who is in me*, etc.

Consequently when he says *we beseech*, etc., he adds as to the use of the first benefit. And first he induces to the use; second he shows whence there is present to us the capacity for this use itself, at the place *him who did not*, etc. He says therefore: since God has made the reconciliation, and we are ambassadors of God in this, *we beseech*, etc. He addresses them gently, though he could command. II Tim., last chapter: *reprove, beseech, rebuke*, etc. To Philemon, 8: *having power of commanding*, etc. *We beseech*, I say, *for Christ*, that is, on account of the love of Christ, *be reconciled to God*. But this seems to be contrary to what he said, that God reconciled us to himself. If then he himself reconciled us, what need is there that we be reconciled? For we are already reconciled. To this it must be said that God reconciled us to himself, as the efficient cause, namely on his own part, but in order that it be meritorious for us, it is also necessary that reconciliation take place on our part. And this indeed in Baptism and in penance, and then we cease from sins. Whence, however, there is present to us this capacity of being reconciled to God, he shows from this, namely that he gave us the power of living justly, by which we are able to abstain from sins, and, in doing this, we are reconciled to God. And therefore he says *him who did not*, etc. As if he were to say: you can well be reconciled, because God, namely the Father, *him*, namely Christ, *who did not know sin* — I Pet. II, 22: *who did no sin*, etc.; John VIII, 46: *which of you shall convict me*, etc. — *he made to be sin for us*. Which is explained in three ways. In one way, because the custom of the old law is that the sacrifice for sin should be called sin. Hosea IV, 8: *they shall eat the sins of my people*, that is, the things offered for sin. Then the sense is *he made to be sin*, that is, a victim, or sacrifice for sin. In another way, because sin is sometimes taken for the likeness of sin, or for the punishment of sin. Rom. VIII, 3: *God sent his Son in the likeness of sin*, etc., that is, from the likeness of sin he condemned sin. And then the sense is *he made to be sin*, that is, he made him take on mortal and passible flesh. In a third way, because sometimes something is said to be this or that, not because it is so, but because men suppose it to be so. And then the sense is *he made to be sin*, that is, he made him to be reputed a sinner. Isaiah LIII, 12: *he was reputed with the wicked*. And this indeed he did, *that we might be made the justice*, that is, that we, who are sinners, might be made not only just, but rather justice itself, that is, that we might be justified by God; or *justice*, because he not only justified us, but also willed that through us others should be justified. *The justice*, I say, *of God*, not our own. *And in Christ*, that is, through Christ. Or, otherwise, so that Christ himself may be called justice. And then the sense is, *that we might be made the justice*, that is, that we might cleave to Christ through love and faith, because Christ is justice itself. He says, however, *of God*, so as to exclude the justice of man, which is that by which man trusts in his own merits. Rom. X, 3: *not knowing the justice of God*, etc. *in him*, namely Christ, that is, through Christ, because he himself has been made justice for us, I Cor. I, 30.