Commentary on Romans (Super Epistolam B. Pauli ad Romanos Lectura)

After the Apostle has shown that through the grace of Christ we are freed from sin and the law, here he shows that through the same grace we are freed from condemnation. And first he shows that through the grace of Christ we are freed from the condemnation of guilt; second, that through the same grace we are freed from the condemnation of punishment, at the place "but if Christ," and so on. Concerning the first he does two things. First he proposes what he intends; second he proves the proposition, at the place "for the law of the spirit of life," and so on. Concerning the first he does two things. First he sets forth the benefit which grace confers, concluding from what was said before, thus: the grace of God through Jesus Christ freed me from the body of this death, in which our redemption consists; therefore now, since we have been freed through grace, nothing of condemnation remains, because condemnation is removed both as to guilt and as to punishment, Job 34:29: "when he grants peace, who is he that can condemn?" Second he shows to whom this benefit is granted. And he sets down two conditions which are required for this. Of these he sets down the first, saying "to them who are in Christ Jesus," that is, who are incorporated into him through faith, and love, and the sacrament of faith. Galatians 3:17 (as here numbered): "as many of you as have been baptized in Christ, have put on Christ." John 15:4: "as the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in me." But to those who are not in Christ Jesus, condemnation is owed; hence it is added in the same place: "if anyone abide not in me, he shall be cast forth as a branch, and shall wither, and they shall gather him up, and cast him into the fire, and he burneth." He sets down the second condition, saying "who walk not according to the flesh," that is, who do not follow the concupiscence of the flesh. 2 Corinthians 10:3: "walking in the flesh, we do not war according to the flesh."

Now from these words some wish to hold that among unbelievers, who are not in Christ Jesus, even the first movements are mortal sins, although they do not consent to them, which is to walk according to the flesh. For if those who do not walk according to the flesh are not, for this reason, guilty of condemnation for the fact that in the flesh they serve the law of sin according to the first movements of concupiscence, because they are in Christ Jesus, it follows, by contrary sense, that for those who are not in Christ Jesus, this is a matter of condemnation. To this they also bring forward an argument. For they say that it is necessary that an act be damnable which proceeds from a habit of damnable sin. But original sin is damnable, because it deprives man of eternal life, whose habit remains in the unbeliever, from whom the original guilt has not been remitted. Therefore any movement of concupiscence whatsoever, arising from original sin, is in them a damnable sin.

But first it must be shown that this position is false. For the first movement has this, that it is not a mortal sin, from the fact that it does not attain to reason, in which the nature of sin is completed. But this cause also remains in unbelievers; hence in unbelievers the first movements cannot be mortal sins. Moreover, in the same species of sin, the believer sins more gravely than the unbeliever, according to that word of Hebrews 10:29: "how much more, do you think, he deserves worse punishments," and so on. If therefore the first movements were mortal sins in unbelievers, much more would they be so in believers.

Second, an answer must be given to their arguments. For in the first place they cannot have this from the letter of the Apostle. For the Apostle does not say that this alone is not damnable to those who are in Christ Jesus, namely that in the flesh they serve the law of sin according to the movements of concupiscence, but that there is altogether nothing of condemnation for them. But for those who are not in Christ Jesus, this very thing is damnable. Moreover, if this be referred to the first movements in those who are not in Christ Jesus, such movements are damnable according to the condemnation of original sin, which still remains in them, from which those who are in Christ Jesus have been freed. It is not, however, the case that through such movements a new condemnation is added to them. And what they object in the second place does not conclude of necessity what they intend. For it is not true that any act whatsoever proceeding from a habit of damnable sin is itself also damnable, but only when it is a perfect act through the consent of reason. For if in someone there be a habit of adultery, the movement of concupiscence of adultery, which is an imperfect act, is not in him a mortal sin, but only the perfect movement, which is through the consent of reason. And moreover, an act proceeding from such a habit has no other character of condemnation than that which belongs to the character of the habit. And according to this, the first movements in unbelievers, from the fact that they proceed from original sin, do not bring the condemnation of mortal sin, but only of original sin.

Then, when he says "the law," etc., he proves what he had said. And first as to the first condition, by which he had said that there is nothing of condemnation for those who are in Christ Jesus; second, as to the second condition, by which he had said "who walk not according to the flesh," at the place "who walk not according to the flesh," and so on. Concerning the first he does two things. First he sets down the proof; second he manifests what he had supposed, through a cause, at the place "for what was impossible to the law," and so on.

Concerning the first he sets down this argument. The law of the spirit frees man from sin and death; but the law of the spirit is in Jesus Christ; therefore, by the fact that someone is in Christ Jesus, he is freed from sin and death. That the law of the spirit frees from sin and death, he proves thus: the law of the spirit is the cause of life; but through life, sin and death, which is the effect of sin, are excluded, for sin itself is the spiritual death of the soul; therefore the law of the spirit frees man from sin and death. But condemnation exists only through sin and death; therefore for those who are in Christ Jesus there exists nothing of condemnation.

This, then, is what he says: "for the law of the spirit," and so on. This law can be called, in one way, the Holy Spirit, so that the sense is: the law of the spirit, that is, the law which is the spirit. For the law is given for this, that through it men may be led to the good; hence the Philosopher also, in Ethics II, says that the intention of the lawgiver is to make citizens good. This indeed human law does only by making known what ought to be done; but the Holy Spirit, dwelling in the mind, not only teaches what ought to be done, by illuminating the intellect concerning things to be done, but also inclines the affection to act rightly. John 14:26: "but the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things" — as to the first — "and bring all things to your mind" — as to the second — "whatsoever I shall have said to you."

In another way, the law of the spirit can be called the proper effect of the Holy Spirit, namely faith working through love. This indeed both teaches interiorly concerning things to be done, according to that word below: "his unction will teach you of all things," and it inclines the affection to act, according to that word of 2 Corinthians 5:14: "the charity of Christ presses us." And this law of the spirit is indeed called the new law, which either is the Holy Spirit himself, or which the Holy Spirit makes in our hearts. Jeremiah 31:33: "I will give my law in their bowels, and I will write it in their heart." But of the old law he said above only that it was spiritual, that is, given by the Holy Spirit.

And thus, considering the foregoing, we find that four laws have been brought forward by the Apostle. First, the law of Moses, of which he says: "I am delighted with the law of God according to the inward man"; second, the law of the tinder [of sin], of which he says: "I see another law in my members"; third, the natural law according to one sense, of which he adds: "fighting against the law of my mind"; fourth, he hands down the new law, when he says: "the law of the spirit." And he adds "of life," because just as the natural spirit produces the life of nature, so the divine spirit produces the life of grace. John 6:64: "it is the spirit that quickeneth." Ezekiel 1:20: "the spirit of life was in the wheels." He adds, moreover, "in Christ Jesus," because indeed this spirit is not given except to those who are in Christ Jesus. For just as the natural spirit does not reach a member which has no connection to the head, so the Holy Spirit does not reach a man who is not joined to Christ the head. 1 John 3:24: "in this we know that he abideth in us, by the spirit which he hath given us." Acts 5:32: "the Holy Spirit, whom God hath given to all that obey him."

This law, I say, since it is in Christ Jesus, "hath delivered me." John 8:36: "if the son shall make you free, you shall be free indeed." And this "from the law of sin," that is, from the law of the tinder which inclines to sin. Or "from the law of sin," that is, from the consent to and operation of sin, which holds a man bound after the manner of a law. For through the Holy Spirit sin is remitted. John 20:22: "receive ye the Holy Spirit; whose sins you shall forgive, they are forgiven them." And "of death," not only spiritual but also bodily, as will be proved below. And this because it is the spirit of life. Ezekiel 37:9: "from the four winds come, O spirit, and blow upon these slain, that they may live again."

Then, when he says "for what was impossible," etc., he manifests what he had said, namely that the law of life, which is in Christ Jesus, frees from sin; for that it frees from death will be proved below. And this he proves through a cause which is taken from the incarnation of Christ. Concerning which he sets down three things. First, the necessity of the incarnation; second, the manner of the incarnation, at the place "God his own Son"; third, the fruit of the incarnation, at the place "and of sin." And that the exposition may become clearer, we shall take up first the second, second the third, third the first, in this way.

Rightly do I say that the law of the spirit of life in Christ Jesus frees from sin, "for God," the Father, "his own Son," that is, his own, consubstantial with him and coeternal, Psalm 2:7: "the Lord hath said to me: thou art my son," and so on. "Sending," not creating or making anew, but sending him as one already pre-existing. Matthew 21:37: "last of all he sent to them his son" — not indeed that he might be where he was not, because, as it is said in John 1:10, "he was in the world," but that he might be in a manner in which he was not in the world, that is, visibly through the flesh assumed; hence it follows in the same place: "the Word was made flesh, and we saw his glory." Baruch 3:38: "afterwards he was seen upon earth."

And therefore it is added here "in the likeness of sinful flesh." This is not to be understood as though he did not have true flesh but only a likeness of flesh, as if phantasmal, as the Manichaeans say, since the Lord himself says, Luke, last chapter: "a spirit hath not flesh and bones, as you see me to have." Hence he does not add merely "in the likeness of flesh," but "in the likeness of sinful flesh." For he did not have sinful flesh, that is, flesh conceived with sin, because his flesh was conceived by the Holy Spirit, who takes away sin. Matthew 1:20: "for that which is conceived in her is of the Holy Spirit." Hence Psalm 25:11 says: "I have walked in my innocence," namely, into the world. But he had the likeness of sinful flesh, that is, similar to sinful flesh in this, that it was passible. For the flesh of man, before sin, was not subject to suffering. Hebrews 2:17: "it behooved him in all things to be made like unto his brethren, that he might become merciful."

He adds, moreover, a twofold effect of the incarnation, of which the first is the removal of sin, which he sets down saying "of sin, he hath condemned sin in the flesh." This indeed can be read: "of sin," that is, for the sin committed against the flesh of Christ, at the Devil's instigation, by his slayers. "He hath condemned," that is, destroyed, "sin," because when the Devil attempted to hand over to death the innocent one, in whom he had no right, it was just that he should lose his power. And therefore, through his passion and death, he is said to have destroyed sin. Colossians 2:15: "despoiling," namely on the cross, "the principalities and powers."

But it is better to say "he hath condemned sin in the flesh," that is, he weakened the tinder of sin in our flesh, "of sin," that is, by the power of his passion and death, which is called sin on account of the likeness of sin, as has been said, or because through this he was made a victim for sin, which in sacred Scripture is called sin. Hosea 4:8: "they shall eat the sins of my people." Hence 2 Corinthians 5:21 says: "him, who knew no sin, he hath made sin for us," that is, a victim for sin. And thus, by making satisfaction for our sin, he took away the sins of the world. John 1:29: "behold the Lamb of God, behold him who taketh away the sins of the world."

He sets down the second effect next, saying "that the justification of the law," that is, the justice which the law promised, and which some hoped for from the law, "might be fulfilled," that is, perfected, "in us," namely, existing in Christ Jesus. Below, 9:30: "the Gentiles, who followed not after justice, have attained to justice, which is of faith." And 2 Corinthians 5:21, when he had said: "him who knew no sin, God hath made sin for us," adds: "that we might be made the justice of God in him." This could not come about otherwise than through Christ, and therefore he premised that he can condemn sin in the flesh and fulfill justification, which was impossible to the law of Moses. Hebrews 7:19: "the law brought nothing to perfection." And this indeed was impossible to the law, not on account of a defect of the law, but "in that," that is, insofar as, "it was weak through the flesh," that is, on account of the weakness of the flesh, which was in man from the corruption of the tinder, from which it came about that even with the law given, man was overcome by concupiscence. Matthew 26:41: "the spirit indeed is willing, but the flesh weak." And above, 6:19: "I speak a human thing, because of the infirmity of your flesh." And from this it is clear that it was necessary for Christ to become incarnate; hence also Galatians 2:21 says: "if justice be by the law, then Christ died in vain," that is, without cause. Therefore it was necessary for Christ to become incarnate, because the law could not justify.

Then, when he says "who walk not according to the flesh," etc., he proves the proposition as to the second condition, showing that in order for anyone to escape condemnation, it is required that he not walk according to the flesh. And concerning this he does three things. First he proposes what he intends; second he proves the proposition, at the place "for they that are according to the flesh," etc.; third he manifests something which he had supposed in the proof, at the place "because the wisdom," and so on.

He says therefore first: it has been said that the justification of the law is fulfilled in us, namely, in us who are not only in Christ Jesus, but also do not walk according to the flesh, "but according to the spirit," that is, who do not follow the concupiscences of the flesh, but the instinct of the Holy Spirit. Galatians 5:16: "walk in the spirit."

Then, when he says "for they that are according to the flesh," etc., he proves what he had said. And he introduces two syllogisms. One indeed on the part of the flesh, which is this: whoever follow the prudence of the flesh are led to death; but whoever are according to the flesh follow the prudence of the flesh; therefore, whoever are according to the flesh are led to death. He sets down another syllogism on the part of the spirit, which is this: whoever follow the prudence of the spirit obtain life and peace; but whoever are according to the spirit follow the prudence of the spirit; therefore, whoever are according to the spirit obtain life and peace. And thus it is clear that those who do not walk according to the flesh, but according to the spirit, are freed from the law of sin and death.

First, therefore, he sets down the minor of the first syllogism, saying "for they that are according to the flesh," that is, who are subjected to the flesh as though subject to it — Romans 16:18: "such do not serve the Lord, but their own belly" — "mind the things that are of the flesh," as if to say, they have the wisdom of the flesh. For to mind the things that are of the flesh is to approve and judge as good the things that are according to the flesh. Matthew 16:23: "thou savorest not the things that are of God, but the things that are of men." Jeremiah 4:22: "they are wise to do evil."

Second, he sets down the minor of the second syllogism, saying "but they that are according to the spirit," that is, who follow the Holy Spirit, and are led according to him, according to that word of Galatians 5:18: "if you are led by the spirit, you are not under the law," "mind the things that are of the spirit," that is, have right judgment in spiritual matters, according to that word of Wisdom 1:1: "think of the Lord in goodness." And the reason for these things is that, as the Philosopher says in Ethics III, such as each one is, such does the end appear to him. Hence he whose mind is formed by a good or evil habit judges concerning the end according to the demand of that habit.

Third, he sets down the major of the first syllogism, saying "for the wisdom of the flesh," and so on. For the understanding of which it is necessary to know that prudence is the right reason of things to be done, as the Philosopher says in Ethics VI. Now right reason of things to be done presupposes one thing, and does three things. For it presupposes the end, which is like a principle in things to be done, just as speculative reason also presupposes the principles from which it demonstrates. But right reason of things to be done does three things. For first, it rightly takes counsel; second, it rightly judges concerning the things counseled; third, it rightly and firmly commands what has been counseled. So then, for the prudence of the flesh it is required that someone presuppose as an end the delight of the flesh, and that he take counsel and judge and command the things which are fitting to this end. Hence such prudence "is death," that is, the cause of eternal death. Galatians, last chapter: "he who soweth in the flesh, of the flesh also shall reap corruption."

Fourth, he sets down the major of the second syllogism, saying "but the wisdom of the spirit is life and peace." Now, according to what has been said, it is called the prudence of the spirit when someone, having presupposed the end of spiritual good, takes counsel and judges and commands the things which are fittingly ordered to this end. Hence such prudence "is life," that is, the cause of the life of grace and of glory. Galatians, last chapter: "he who soweth in the spirit, of the spirit shall reap life everlasting." And it "is peace," that is, the cause of peace, for peace is caused by the Holy Spirit. Psalm 118:165: "much peace have they that love thy law, O Lord." Galatians 5:22: "the fruit of the spirit is charity, joy, and peace."

The Apostle had supposed in the preceding text that the prudence of the flesh is death, and this indeed he now intends to prove. And first he proves his proposition; second he shows that the faithful to whom he writes are strangers to such prudence, at the place "But you," etc. Concerning the first he does two things. First he proves the proposition concerning the prudence of the flesh in the abstract; second he applies what he had said about the prudence of the flesh to those who follow the prudence of the flesh, at the place "But they who are in the flesh," etc.

Concerning the first he sets down three middle terms, of which the later proves the earlier. By the first, however, he proves what was stated above, namely that the prudence of the flesh is death, in this way: whoever is an enemy to God incurs death. Luke 19:27: "But as for those my enemies, who would not have me reign over them, bring them hither, and kill them before me." And this is because God is our life. Deuteronomy 30:20: "For he is thy life." And therefore he who is an enemy to God incurs death; but the prudence of the flesh is an enemy to God: therefore the prudence of the flesh is the cause of death.

Here it must be noted that what he had above called "the prudence of the flesh," he now names "the wisdom of the flesh" — not that wisdom simply speaking and prudence are the same, but because in human affairs it is prudence. Proverbs 10:23: "Wisdom is prudence to a man." For the understanding of this it must be known that he is called wise simply speaking who knows the highest cause on which all things depend. But the supreme cause of all things simply speaking is God. Hence wisdom simply speaking is the knowledge of divine things, as Augustine says in the book On the Trinity. 1 Corinthians 2:6: "We speak wisdom among the perfect." But in each genus he is called wise who knows the highest cause of that genus: just as in the art of building he is called wise not who knows how to hew wood and stones, but he who conceives and arranges the fitting form of the house — for on this the whole craft depends; hence the Apostle also says, 1 Corinthians 3:10: "As a wise architect, I have laid the foundation." Thus, therefore, he is called wise in human affairs who, having a good estimation concerning the end of human life, orders the whole of human life according to this, which pertains to prudence. And so the wisdom of the flesh is the same as the prudence of the flesh. Concerning this wisdom it is said, James 3:15: "This is not wisdom descending from above, but earthly, sensual, devilish."

This wisdom is said to be an enemy to God, because it inclines man against the law of God. Job 15:26: "He hath run against God with his neck raised up, and is armed with a fat neck." And therefore, to prove this, he introduces another middle term, adding: "for it is not subject to the law of God." For no one can hate God according to what he is in himself, since God is the very essence of goodness; but a sinner hates God insofar as the precept of the divine law is contrary to his will, just as an adulterer hates God insofar as he hates this precept: "Thou shalt not commit adultery." And thus all sinners, insofar as they are unwilling to be subject to the law of God, are enemies of God. 2 Chronicles 19:2: "Thou art joined in friendship with them that hate God." Hence he fittingly proves that the prudence, or wisdom, of the flesh is an enemy to God, because it is not subject to the law of God.

But he proves this through a third middle term, saying "neither can it be." For the prudence of the flesh is a certain vice, as is clear from what has been said. But although he who is subject to a vice can be freed from the vice and be made subject to God, according to that above, Romans 6:18: "being freed from sin, made servants to God" — nevertheless the vice itself cannot be made subject to God, since the vice itself is an aversion from God or from the law of God; just as he who is black can become white, but blackness itself can never become white. And according to this it is said, Matthew 7:18: "A bad tree cannot bring forth good fruit." From which it is clear that the Manichaeans do not rightly take up these words to confirm their error, wishing by these words to show that the nature of the flesh is not from God, since it is an enemy to God and cannot be made subject to God. For the Apostle is not here dealing with that flesh which is the vice of man, as has been said.

Then, when he says "But they who are in the flesh," etc., he applies what he had said about the prudence of the flesh to men, over whom the prudence of the flesh has dominion, saying: "But they who are in the flesh," that is, who follow the concupiscences of the flesh through the prudence of the flesh, "cannot please God" as long as they are such, because, as is said in Psalm 146:11, "the Lord is well pleased with them that fear him." Hence those who are not subject to him cannot please him, as long as they are such. But they can cease to be in the flesh according to the aforesaid manner, and then they will please God.

Then, when he says "But you," etc., he shows that those to whom he speaks are free from the prudence of the flesh. And concerning this he does three things.

First he sets down the state of the faithful, saying: "But you are not in the flesh." And thus it is clear that this must not be understood of the nature of flesh. For the Romans, to whom he was speaking, were mortals clothed with flesh. But he takes "flesh" for the vices of the flesh, according to that, 1 Corinthians 15:50: "Flesh and blood shall not possess the kingdom of God." Hence he says "you are not in the flesh," that is, you are not in the vices of the flesh, as though living according to the flesh — 2 Corinthians 10:3: "Living in the flesh, we do not war according to the flesh" — "but in the spirit," that is, you follow the spirit. Apocalypse 1:10: "I was in the spirit on the Lord's day."

Second, he adds a condition, saying "if so be that the Spirit of God dwell in you," namely through charity — 1 Corinthians 3:16: "You are the temple of God, and the Spirit of God dwelleth in you." But he adds this condition because, although they had received the Holy Spirit in Baptism, it could nevertheless happen that through a subsequent sin they might have lost the Holy Spirit, of whom it is said, Wisdom 1:5, that "he is driven away by the approach of iniquity."

Third, he shows that this condition must exist in them, saying "if any man have not the Spirit of Christ, he is none of his." Just as that is not a member of the body which is not brought to life by the spirit of the body, so he who does not have the Spirit of Christ is not a member of Christ. 1 John 4:13: "In this we know that he abideth in us, because he hath given us of his spirit." But it must be noted that the Spirit of Christ and of God the Father is the same; but he is called the Spirit of God the Father insofar as he proceeds from the Father; he is called the Spirit of Christ insofar as he proceeds from the Son. Hence also the Lord everywhere attributes him at once to himself and to the Father, as in John 14:26: "The Paraclete, the Holy Ghost, whom the Father will send in my name." Likewise: "But when the Paraclete cometh, whom I will send you from the Father," etc.

Then, when he says "But if Christ," etc., he shows that through the grace of Christ, or through the Holy Spirit, we are freed from punishment. And first he shows that we are freed through the Holy Spirit in the future from bodily death; second, that meanwhile in this life we are helped by the Holy Spirit against the infirmities of the present life, at the place "Likewise also," etc. Concerning the first he does three things. First he proposes what he intends; second from this he infers a certain corollary, at the place "Therefore, brethren," etc.; third he proves his proposition, at the place "For whosoever," etc.

Concerning the first it must be considered that above he had made mention of the Spirit of God and of the Spirit of Christ, although it is one and the same Spirit. First, therefore, he shows what we obtain from the Spirit by reason of his being Christ's; second he shows what we obtain from him insofar as he is the Spirit of God the Father, at the place "And if the Spirit of him," etc. He says therefore: it has been said that if anyone does not have the Spirit of Christ, he is not his; hence, since you are Christ's, you have the Spirit of Christ, and Christ himself dwelling in you through faith, according to that, Ephesians 3:17: "That Christ may dwell by faith in your hearts." But if Christ is thus in you, you must be conformed to Christ. But Christ so came into the world that, as to the spirit, he was full of grace and truth, and yet, as to the body, he has the likeness of sinful flesh, as was said above. Hence this too must be in you: that your body indeed, on account of sin, which still remains in your flesh, is dead, that is, subjected to the necessity of death, just as it is said, Genesis 2:17: "In whatsoever day you shall eat, you shall die the death," that is, you shall be subjected to the necessity of death; but the spirit lives, which has now been recalled from sin, according to that, Ephesians 4:23: "Be renewed in the spirit of your mind" — it lives the life of grace, on account of justification, by which it is justified by God. Galatians 2:3: "And that I now live in the flesh, I live in the faith of the Son of God." Above, 1:17: "The just man liveth by faith."

Then, when he says "And if the Spirit," etc., he shows what we obtain in the Holy Spirit, insofar as he is the Spirit of the Father, saying "that if the Spirit of him" — namely of God the Father, "who raised up Jesus Christ from the dead — dwelleth in you." Psalm 40:11: "But thou, O Lord, have mercy on me, and raise me up again." Acts 3:15: "Him God hath raised," etc.; and yet Christ himself rose by his own power, since the power of the Father and the Son is the same — it follows that what God the Father did in Christ, he also does in us. And this is what he adds: "he who raised up Jesus Christ from the dead shall quicken also your mortal bodies." He does not say "dead" but "mortal," because in the resurrection there will be taken away from your bodies not only that they are dead, that is, having the necessity of death, but also that they are mortal, that is, having the potency to die, such as was the body of Adam before sin. For after the resurrection our bodies will be entirely immortal. Isaiah 25:19: "Thy dead men shall live, my slain shall rise again," etc. Hosea 6:3: "He will revive us after two days." And this on account of his Spirit dwelling in us, that is, by the power of the Holy Spirit dwelling in us. Ezekiel 37:5: "Thus saith the Lord God to these bones: Behold, I will send spirit into you, and you shall live." And this on account of his indwelling Spirit, that is, on account of the dignity which our bodies have from the fact that they were receptacles of the Holy Spirit. 1 Corinthians 6:19: "Know you not that your members are the temple of the Holy Ghost?" But those whose members were not the temple of the Spirit will indeed rise, but will have passible bodies.

Then, when he says "Therefore, debtors," etc., he concludes a corollary from what has been said. And first he states the conclusion; second he assigns the reason, at the place "For if," etc. He says therefore first: it has been said that many good things come to us through the Holy Spirit, and that death follows from the prudence of the flesh; therefore we are debtors to the Holy Spirit on account of the benefits received from him, that we should live according to the spirit and not according to the flesh. Galatians 5:25: "If we live in the Spirit, let us also walk in the Spirit."

Then, when he says "For if according to the flesh," he assigns the reason for the aforementioned conclusion. And first, as to the flesh, saying "for if you live according to the flesh," namely by following the concupiscences of the flesh, "you shall die," namely by the death of guilt in the present and the death of damnation in the future — 1 Timothy 5:6: "She that liveth in pleasures, is dead while she is living." Second he assigns the reason as to the spirit, saying "but if by the spirit," that is through the spirit, namely "you mortify the deeds of the flesh," that is, the works which arise from the concupiscence of the flesh, "you shall live," with the life of grace in the present and the life of glory in the future. Colossians 3:5: "Mortify therefore your members which are upon the earth." Galatians 5:24: "And they that are Christ's, have crucified their flesh, with the vices and concupiscences."

After the Apostle has proposed that through the Holy Spirit glorious life will be given to us, which will exclude all mortality from our bodies, here he introduces the proof. And first he shows that through the Holy Spirit this kind of glorious life is given; second he shows the reason why it is deferred, at the place "yet so, if we suffer with him," etc. Concerning the first, he sets forth this argument: whoever are sons of God attain the eternity of glorious life; but whoever are ruled by the Holy Spirit are sons of God; therefore whoever are ruled by the Holy Spirit attain the inheritance of glorious life. Therefore first he sets forth the minor premise of the aforesaid argument; second, the major, at the place "but if sons," etc. Concerning the first he does two things. First he proposes what he intends; second he proves what he has proposed, at the place "for you have not received," etc.

Concerning the first, two things must be considered. First indeed, how some are led by the Spirit of God. And it can be understood thus: whoever are led by the Spirit of God, that is, are ruled as by a certain guide and director — which indeed the Spirit does in us, namely insofar as he illumines us inwardly as to what we ought to do. Psalm 142:10: "Your good spirit shall lead me," etc. But because he who is led does not act of himself, whereas the spiritual man is not only instructed by the Holy Spirit as to what he ought to do, but his heart is also moved by the Holy Spirit, therefore something more must be understood in this, in what is said: "whoever are led by the Spirit of God." For those things are said to be led which are moved by a certain higher instinct. Hence we say of brute animals that they do not act but are led, because they are moved by nature and not from their own motion in performing their actions. Similarly, the spiritual man is inclined to do something not, as it were, principally from a motion of his own will, but from the instinct of the Holy Spirit, according to that word of Isaiah 59:19: "when he shall come like a violent flood, which the Spirit of God drives"; and Luke 4:1, that Christ was led by the Spirit into the desert. Yet it is not thereby excluded that spiritual men act through will and free choice, because the Holy Spirit himself causes in them this very motion of the will and of free choice, according to that word of Philippians 2:13: "It is God who works in us to will and to accomplish."

Second, it must be considered how those who are led by the Spirit of God are sons of God. And this is clear from the likeness of carnal sons, who are begotten through carnal seed proceeding from a father. But the spiritual seed proceeding from the Father is the Holy Spirit. And therefore through this seed some men are begotten into sons of God. 1 John 3:9: "Whoever is born of God does not commit sin, because the seed of God abides in him."

Then, when he says "for you have not received," etc., he proves what he proposed, namely that men who receive the Holy Spirit are sons of God, and this in three ways. First, indeed, from the distinction of the gifts of the Holy Spirit; second, from our own confession, at the place "whereby we cry," etc.; third, from the testimony of the Spirit, at the place "for the Spirit himself."

Concerning the first, it must be considered that the Holy Spirit produces two effects in us: one indeed of fear, Isaiah 11:3: "the spirit of the fear of the Lord shall fill him"; the other of love, above, Romans 5:5: "the love of God is poured forth in our hearts through the Holy Spirit, who has been given to us." But fear makes servants, whereas love does not. For evidence of this it must be considered that fear has two objects, namely the evil which one flees by fearing, and that from which one sees this evil to threaten oneself. For a man is said to fear both slaying and the king who is able to kill. Now it happens at times that the evil which one flees is contrary to a bodily or temporal good which one sometimes inordinately loves, and one flees suffering it at the hands of some temporal man. And this is human or worldly fear; and this is not from the Holy Spirit. And this the Lord forbids. Matthew 10:28: "Do not fear those who kill the body." But there is another fear which flees the evil that is contrary to created nature, namely the evil of punishment, yet flees suffering this from a spiritual cause, namely from God: and this fear is praiseworthy at least in this respect, that it fears God. Deuteronomy 5:29: "Who will grant that they have such a mind, that they may fear me?" And according to this it is from the Holy Spirit. But insofar as such fear does not flee the evil that is opposed to the spiritual good, namely sin, but only punishment, it is not praiseworthy. And this defect it does not have from the Holy Spirit but from the fault of man: just as unformed faith, as regards that which belongs to faith, is from the Holy Spirit, but not its unformedness. Hence even if by such fear someone does a good thing, he nevertheless does not do it well, because he does not do it willingly, but compelled by dread of punishment, which properly belongs to servants. And therefore this fear is properly called servile, because it makes a man act in a servile manner.

Now there is a third fear which flees the evil that is opposed to the spiritual good, namely sins or separation from God, and this indeed fears to incur through the just vengeance of God. And thus, as to both objects, it regards a spiritual thing, yet along with this it has an eye toward punishment. And this fear is said to be initial, because it is wont to be in men at the beginning of their conversion. For they fear punishment on account of past sins, and they fear to be separated from God through sin, on account of the grace infused into charity. And of this it is said in Psalm 110:10: "The fear of the Lord is the beginning of wisdom." Now there is a fourth fear, which on both sides has its eye only on the spiritual thing, because it fears nothing except to be separated from God. And this fear is holy, which endures forever and ever, as is said in the Psalm. But just as initial fear is caused by imperfect charity, so this fear is caused by perfect charity. 1 John 4:18: "Perfect charity casts out fear." And therefore initial fear and chaste fear are not distinguished against the love of charity, which is the cause of both, but only the fear of punishment is; because just as this fear produces servitude, so the love of charity produces the liberty of sons. For it makes a man work voluntary things for the honor of God, which properly belongs to sons.

The old law, therefore, was given in fear, which the thunders and other such things signified, which occurred at the giving of the old law, as is said in Exodus 19:16f. And therefore it is said in Hebrews 12:21: "And so terrible was that which was seen." And therefore the old law, inducing to the keeping of God's commandments through the infliction of punishments, was given in the spirit of bondage. Hence it is said in Galatians 4:24: "one indeed from Mount Sinai, bringing forth unto bondage." And therefore he says here: it is rightly said that those who are led by the Spirit of God, etc., "for you have not again" — in the new law as it was in the old law — "received the spirit of bondage in fear," namely of punishments, which fear the Holy Spirit used to produce; "but you have received the spirit," namely of charity, "which is of the adoption of sons," that is, by which we are adopted into sons of God. Galatians 4:5: "that we might receive the adoption of sons." This, however, is not said as though it were one spirit and then another, but because it is the same Spirit, who indeed in some produces servile fear as something imperfect, in others produces love as a certain perfect thing.

Then, when he says "whereby we cry," etc., he makes the same thing manifest through our own confession. For we profess, instructed by the Lord, that we have God as Father, when in praying we say "Our Father who art in heaven," as is found in Matthew 6:9. But it is fitting for not only Jews to say this, but also the Gentiles. And therefore he sets down two words signifying the same thing, namely "Abba," which is Hebrew, and "Father," which is Latin or Greek, to show that this pertains to both peoples. Hence also the Lord, Mark 14:36: "Abba, Father, all things are possible to you." Jeremiah 3:19: "You shall call me Father." But we say this not so much by the sound of the voice as by the intention of the heart, which indeed, on account of its greatness, is called a cry, just as it is also said to Moses, though silent, Exodus 14:15: "Why do you cry to me" — namely, by the intention of the heart? But this greatness of intention proceeds from the affection of filial love, which the Spirit indeed produces in us. And therefore he says "whereby" — namely, by the Holy Spirit — "we cry: Abba, Father." Hence in Isaiah 6:3 it is said that the Seraphim, who are interpreted as "burning ones," as if by the fire of the Holy Spirit, cried one to another.

Then, when he says "for the Spirit himself," etc., he shows the same thing from the testimony of the Holy Spirit, lest perhaps someone should say that we are deceived in our confession; hence he says: therefore I say that in the Holy Spirit we cry "Abba, Father," for the Spirit himself gives testimony that we are sons of God. But here he gives testimony not indeed by an exterior voice to the ears of men, as the Father testified concerning his Son, Matthew 3:17, but he gives testimony through the effect of filial love, which he produces in us. And therefore he says that he gives testimony, not to the ears, but to our spirit, etc. Acts 3:15: "We are witnesses of these words."

Then, when he says "but if sons," etc., he sets forth the major premise. And, first, he shows that inheritance is owed to sons, saying: "but if" some are "sons" — namely, through the Spirit — it follows also that they are "heirs," because inheritance is owed not only to a natural son, but also to an adopted one. 1 Peter 1:3f.: "He has regenerated us unto a living hope, unto an inheritance," etc. Psalm 15:6: "My inheritance is excellent to me."

Second, he shows what this inheritance is. And first he describes it as regards God the Father, saying "heirs indeed of God." Now someone is said to be the heir of another who receives or obtains his principal goods, but not one who receives some small gifts, just as it is read in Genesis 25:5 that Abraham gave all that he possessed to Isaac, but to the sons of his concubines he bestowed gifts. But the principal good by which God is rich is himself. For he is rich through himself, and not through anything else, because he does not need external goods, as is said in Psalm 15:2. Hence the sons of God obtain God himself as their inheritance. Hence Psalm 15:5: "The Lord is the portion of my inheritance." Lamentations 3:24: "The Lord is my portion, said my soul." But since a son does not obtain an inheritance unless the father has died, it seems that man cannot be an heir of God, who never dies. But it must be said that this holds in the case of temporal goods, which cannot be possessed by many at the same time, and therefore it is necessary that one depart so that another may succeed; but spiritual goods can be had by many at the same time, and therefore it is not necessary for the father to depart in order that the sons be heirs. It can, however, be said that God departs from us insofar as he is in us through faith; but he will be our inheritance insofar as we shall see him through vision.

Second, he describes this inheritance on the part of Christ, saying "and joint heirs with Christ," because just as he himself, since he is the principal Son from whom we share in sonship, so he is the principal heir, to whom we are joined in the inheritance. Matthew 21:38: "This is the heir," etc. Micah 1:15: "I will yet bring an heir to you."

Then, when he says "yet so, if we suffer with him," etc., he shows the reason for the delay of this glorious life. And first he sets forth the reason on the part of the sufferings; second, the preeminence of glory over the sufferings, at the place "for I reckon," etc. Concerning the first, it must be considered that Christ, who is the principal heir, arrived at the inheritance of glory through sufferings. Luke, last chapter: "Was it not necessary for Christ to suffer, and so to enter into his glory?" But we ought not to obtain the inheritance in an easier manner. And therefore we too must arrive at that inheritance through sufferings. Acts 14:21: "Through many tribulations we must enter into the kingdom of God." For we do not immediately receive an immortal and impassible body, so that we may be able to suffer together with Christ. Hence he says "yet so, if we suffer with him," that is, if together with Christ we patiently endure the tribulations of this world, that we may also be glorified together with Christ. 2 Timothy 2:11: "If we have died together with him, we shall also reign together with him."

After the Apostle has shown and said that we are set free through the grace of Christ, he now assigns the cause of the delay of immortal life, which is the inheritance of the sons of God, from the fact that we must suffer with Christ, in order that we may arrive at the fellowship of his glory. And because someone could say that such an inheritance is burdensome, since it cannot be arrived at except through the endurance of sufferings, he here shows the excellence of future glory in comparison with the sufferings of the present time. And first he sets down what he intends; second he proves his proposition, at the words "for the expectation." He says therefore first: it has been said that we must suffer in order that we may also be glorified, and we ought not to shrink from sufferings, so that we may have glory. "For I reckon" — I, who have experienced both — Ecclesiasticus 34:9: "a man experienced in many things will consider many things." He himself abundantly endured sufferings, according to 2 Corinthians 11:23: "in labors and in prisons more abundantly." He himself was also a contemplator of future glory, according to 2 Corinthians 12:4: "caught up into Paradise, and heard secret words," and so on. This, I say, I reckon: that the sufferings of this time are not sufferings worthy to be compared to the future glory which shall be revealed in us. Here he sets down four things to show the excellence of that glory. First indeed he designates its eternity, when he says "to the future," namely after this time; for nothing exists after this time except eternity. Hence that glory exceeds the sufferings of this time, as the eternal exceeds the temporal. 2 Corinthians 4:17: "for that which in the present is momentary and light, of our tribulation, works in us above measure an eternal weight of glory in sublimity." Second he designates its dignity, when he says "glory," which implies a certain brightness of dignity. Psalm 149:5: "the saints shall exult in glory." Third he designates its manifestation when he says "which shall be revealed." For now indeed the saints have glory, but hidden in conscience. 2 Corinthians 1:12: "our glory is this: the testimony of our conscience." But then that glory will be revealed in the sight of all, both of the good and of the wicked, of whom it is said, Wisdom 5:2: "they shall marvel at the suddenness of unhoped-for salvation." Fourth he designates its truth, when he says "in us." For the glory of this world is vain, because it consists in things that are outside a man, for instance in the display of riches and in the opinion of men. Psalm 48:7: "they glory in the multitude of their riches." But that glory will consist in what is within a man, according to Luke 17:21: "the kingdom of God is within you." Thus therefore the sufferings of this time, if considered in themselves, fall far short of the measure of this glory. Isaiah 54:7: "for a small moment have I forsaken thee, and with great mercies will I gather thee." But if such sufferings are considered insofar as one endures them voluntarily for God's sake out of charity, which the Spirit works in us, then by condignity man merits eternal life through such sufferings. For the Holy Spirit is the fountain whose waters, that is, effects, leap up into eternal life, as is said in John 4:14.

Then when he says "for the expectation of the creature," etc., he shows the proposition through the excellence of that glory. And first from the expectation of the creature; second from the expectation of the apostles, at the words "and not only," etc. Concerning the first he does two things. First he sets down the expectation of the creature; second he explains it, at the words "for the creature was made subject to vanity," etc. He says therefore first: it has been said that even future glory exceeds present sufferings. And yet this is manifest; for "the expectation of the creature," that is, the creature itself expecting, "waits for the revelation of the sons of God": because, as is said in 1 John 3:2, "now we are the sons of God, and it hath not yet appeared what we shall be." For the dignity of divine sonship is hidden in the saints on account of outward sufferings, but afterward that dignity will be revealed, when they receive immortal and glorious life, so that from the mouth of the wicked it is said, Wisdom 5:5: "behold how they are numbered among the sons of God." Now he says "expectation waits" (expectatio expectat), so that this doubling designates the intensity of the expectation, according to Psalm 39:1: "waiting I have waited for the Lord." Now it must be known that "creature" here can be taken in three ways. In one way, as just men, who are especially called the creature of God, either because they remain in the good in which they were created, or on account of excellence, because every creature in some way serves them. James 1:18: "of his own will hath he begotten us by the word of truth, that we might be some beginning of his creature." Now this creature, that is, the just man, "waits for the revelation of the glory of the sons of God," as for a reward promised to him. Titus 2:13: "waiting for the blessed hope and the coming of the glory of the great God." Second, "creature" can be said to mean human nature itself, which is subject to the goods of grace, which indeed in unjust men is not yet justified but is as unformed. But in men already justified, it is indeed partly formed through grace, but nevertheless it is still unformed with respect to that form which it will receive through glory. Thus therefore the creature itself, that is, we ourselves, considered according to the goods of nature, "waits for the revelation of the glory of the sons of God." This too belongs to us through grace, just as if we should say that matter waits for form, or colors wait for the completion of an image, as the Gloss says. Job 14:14: "all the days in which I now war, I expect, until my change come." Third, it can be understood of the sensible creature itself, such as the elements of this world, according to Wisdom 13:5: "for by the greatness of the beauty and of the creature the creator of them may be seen, so as to be known thereby." Now such a creature waits for something in two ways: for the expectation of the sensible creature, insofar as it is from God, is ordered to some end, which indeed happens in two ways. In one way, insofar as God impresses some natural form and power upon such a creature, from which it is inclined to some natural end, for instance if we should say that a tree waits for fruit-bearing and fire waits for its place above. In another way the sensible creature is ordered by God to some end which surpasses its natural form. For just as the human body will be clothed with a certain form of supernatural glory, so the whole sensible creature, in that glory of the sons of God, will attain a certain newness of glory, according to Revelation 21:1: "I saw a new heaven and a new earth." And in this way the sensible creature waits for the revelation of the glory of the sons of God.

Then when he says "for the creature was made subject to vanity," etc., he explains the aforesaid expectation. And first he sets down the necessity of waiting; second, the term of the expectation, at the words "because the creature itself," etc.; third, the sign of the expectation, at the words "for we know that every creature," etc. Now the necessity of waiting arises from the defect to which the creature is subject. For that which lacks nothing has no need to wait for anything. He shows the defect of the creature, saying "for the creature was made subject to vanity." And if indeed by "creature" is understood the just man, thus he is understood to be made subject to vanity, that is, to those bodily things which are changeable and perishable. Hence it is called vain, according to Ecclesiastes 1:2: "vanity of vanities, and all is vanity." Now he is made subject to these on account of the necessity of the present life, having occupation about them, "not willingly," because he does not love such temporal things, unlike those against whom it is said in Psalm 4:3: "why do you love vanity, and seek after lying?" But nevertheless such a creature is made subject to this vanity "because of him," that is, on account of the ordination of God, who subjected it — that is, the just man — to such sensible creatures, and yet "in hope," namely that at some time man may be freed from such occupation, that is, in the resurrection, when "they shall neither marry, nor be married, but shall be as the angels in heaven," Matthew 22:30. But if by "creature" is understood human nature itself, thus it is subject to vanity, that is, to passibility, according to Psalm 38:6: "and yet in very deed all things are vanity: every man living." "Not willingly," because such vanity is inflicted upon human nature as a punishment. Now punishment is involuntary, just as fault is voluntary. But nevertheless human nature is made subject to such sufferings "because of him," that is, on account of the sentence of God, who subjected it, namely human nature, to defects, but nevertheless "in hope," of at some time escaping such sufferings. Isaiah 28:28: "he will not for ever be threshing and thresh it." But if it is understood of the sensible creature, thus such a creature is made subject to vanity, that is, to mutability, "not willingly." For such defects, which follow upon mutability, such as corruption and old age and other things of this kind, are contrary to the particular nature of this or that thing, whose appetite is for its own conservation, although they are according to the universal nature. But nonetheless the sensible creature is made subject to such vanity "because of him," that is, on account of the ordination of God, who subjected it "in hope," that is, in the expectation of a glorious newness, as was said above.

Then when he says "because the creature also itself," etc., he shows the term of the aforesaid expectation. For its expectation or hope is not vain, because "the creature itself shall be delivered from the servitude of corruption into the liberty of the glory of the sons of God." And if indeed by "creature" is understood the just man, by "the servitude of corruption" is understood the care of seeking food and clothing and other things by which our mortality is served, which is a certain servitude, from which the saints will be freed, tending toward the liberty of the glory of the sons of God. Who, although they now have the liberty of righteousness, which is from the servitude of sin, do not yet have the liberty of glory, which is from the servitude of misery. Job 39:5: "who hath sent out the wild ass free?" But if by "creature" is understood human nature, it itself "shall be delivered from the servitude of corruption," that is, to the letter, from passibility and corruption, and this tending toward the liberty of the glory of the sons of God, which is not only from fault, but also from death, according to 1 Corinthians 15:54: "death is swallowed up in victory." But if it is understood of the sensible creature, thus the creature itself "shall be delivered from the servitude of corruption," that is, of mutability: because in every change there is some corruption, as Augustine says, and also the Philosopher in the eighth book of the Physics. And this "into the liberty of the glory of the sons of God," because it is also fitting to the liberty of the glory of the sons of God that, just as they themselves are renewed, so also their habitation should be renewed. Isaiah 65:17: "I create new heavens and a new earth, and the former things shall not be in remembrance," that is, the former mutability of the creature. Now he says "because it itself," etc., according to the first sense. As if he were to say: not only we apostles but also other just men. In the second sense, however: not only the just, but also human nature itself, which in some has not yet been renewed through grace. In the third sense it must be understood as if it were said: not only men but also the other creature. Then when he says "for we know," etc., he sets down the sign of the expectation, saying "for we know" — we apostles, instructed by the Holy Spirit and also by experience — "that every creature groaneth and travaileth in pain even till now." Now if this is understood of the sensible creature, it has a difficulty. First indeed as to the fact that he says "groaneth and travaileth," for this seems to befit only the rational creature. But it can be explained thus, that what he says, "groaneth," is the same as what he had said, "not willingly." For we groan in those things which are repugnant to our will. Thus therefore, insofar as the defects of the sensible creature are contrary to the natural appetite of a particular nature, the sensible creature itself is said to groan. Now what he says, "travaileth," is the same as what he had said above, "waits." For travail is the way to the bringing forth of offspring. But there is a second difficulty in the fact that he says "every creature," because thus even the heavenly bodies would be included; hence the Gloss also says that the sun and the moon do not without labor fulfill the spaces appointed to them. But this must be explained so that "labor" is taken for motion, just as "rest" too is sometimes taken for a cessation from work, as God is said to have rested on the seventh day, Genesis 2:3. And, according to this, by "groaning" is understood the corruption which is mingled with local motion, insofar namely as a thing ceases to be in this place and begins to be in another. But by "travailing" is understood the ordination of the heavenly bodies toward their renewal. But if it is explained of men, thus human nature is called "every creature," because it participates with every creature: with the spiritual indeed as to intellect, with the animal as to the ensoulment of the body, with the corporeal as to the body. This creature, therefore, that is, man, "groaneth," partly on account of the evils which he suffers, partly on account of the hoped-for goods which are delayed. Lamentations 1:22: "many are my groans." But he "travaileth," because with a certain affliction of soul he endures the delay of the hoped-for glory. Proverbs 13:12: "hope that is deferred afflicteth the soul." John 16:21: "a woman, when she is in labor, hath sorrow." Psalm 47:6: "pangs as of a woman in travail." Now he says "even till now," because this groaning has not been taken away by our justification, but remains "even till now," that is, until death. Or "even till now," because even if some who are in glory have already been freed, we nevertheless are still the rest. Or "even till now," because not only the ancient fathers, who were before Christ, but even now in the time of grace we suffer the same things. 2 Peter 3:9, it is said from the mouth of the wicked: "where is now his promise or his coming? for since the fathers slept, all things continue as they were from the beginning of the creature."

Now it must be known that "the creature of God" can be said of everything that is under God. Some have wished to explain the aforesaid words of every creature whatsoever, even of the holy angels: but this is very unfitting, that they themselves should be said to be subject to vanity, or to groan and travail, since they already have the glory whose likeness we await, according to Matthew 22:30: "they shall be as the angels of God in heaven": and therefore it is more fittingly explained according to what has been said.

Above, the Apostle showed the excellence of future glory from the expectation of the creature; now he shows the same thing from the expectation of the apostles. But that which is awaited so anxiously by great men cannot be a small thing. And concerning this he does two things. First he sets forth what he intends; second he proves what he has proposed, at the words "for we are saved by hope," and so on. Concerning the first he does three things.

First he sets forth the dignity of those who wait, when he says "not only that"—namely the creature—"awaits the glory of the sons of God, but we ourselves also"—namely the apostles—"having the firstfruits of the Spirit"; because, namely, the apostles had the Holy Spirit both earlier in time and more abundantly than the rest, just as also among the fruits of the earth that which first arrives at maturity is richer and more acceptable. Jeremiah 2:3: "Israel is holy to the Lord, the firstfruits of his increase." Hebrews 12:23: "You have come to the church of the firstborn, who are written in the heavens." From this it is clear that the apostles are to be preferred to all other saints, by whatever prerogative they may shine forth—whether of virginity, or of doctrine, or of martyrdom—inasmuch as they had the Holy Spirit more abundantly.

But someone may say that certain other saints endured greater torments, and greater austerities for Christ's sake, than the apostles. But it must be known that the magnitude of merit, principally and with respect to the essential reward, is measured according to charity. For the essential reward consists in the joy that is had of God. But it is manifest that those who love more will rejoice more in God. Hence the Lord also promises that blessed vision to his beloved, saying, John 14:21: "If anyone loves me, he shall be loved by my Father, and I will love him, and will manifest myself to him." But according to the quantity of works, a man merits the accidental reward, which is the joy over such works. The apostles, therefore, did those works which they did out of a greater charity, from which they had a heart ready to do many greater things, had it been opportune.

But if someone should say: a person can strive so much that he will have charity equal to the apostles', it must be said that a man's charity is not from himself, but from the grace of God, which is given to each according to the measure of the gift of Christ, as is said in Ephesians 4:7. But he gives to each one grace proportioned to that for which he is chosen, just as to the man Christ was given the most excellent grace, because he was chosen for this: that his nature should be assumed into the unity of the divine person; and after him blessed Mary had the greatest fullness of grace, who was chosen for this: that she should be the mother of Christ. But among the rest, the apostles were chosen to a greater dignity, namely that, receiving immediately from Christ himself, they should hand on to others those things which pertain to salvation, and thus the Church should in a certain way be founded in them, according to Revelation 21:14: "The wall had twelve foundations, and on them were written the names of the apostles"; and therefore it is said in 1 Corinthians 12:28: "God has placed in the Church first indeed apostles." And therefore God bestowed on them a more abundant grace beyond the rest.

Second, he sets forth the anxiety of the expectation when he says, "and we ourselves groan within ourselves." This groaning indeed designates the affliction arising from the delay of a thing awaited with great desire, according to Proverbs 13:12: "Hope that is deferred afflicts the soul." Psalm 6:6: "I have labored in my groaning." But this groaning is not so much exterior as interior, both because it proceeds from the interior affection of the heart, and because it is on account of interior goods. Hence he significantly says "within ourselves." Lamentations 1:22: "Many are my groanings."

Third, he sets forth the thing awaited, saying "awaiting the adoption of the sons of God," that is, the completion of this adoption. For this adoption was begun through the Holy Spirit justifying the soul. Above, in the same chapter: "You have received the spirit of adoption of sons." But it will be consummated through the glorification of the body itself. Hence above, 5:2: "We glory in the hope of the glory of the sons of God." And this is what he adds, "the redemption of our body," namely that just as our spirit has been redeemed from sin, so our body may be redeemed from corruption and death. Hosea 13:41: "I will redeem them from death." Philippians 3:21: "He will reform the body of our lowliness."

Then, when he says "for by hope," etc., he proves what he had said by this reasoning: hope concerns those things which are not seen as present, but are awaited in the future. But we have been made saved through hope; therefore we await in the future the completion of salvation.

First, then, he sets forth the minor premise, saying: "for we"—the apostles and the rest of the faithful—"have been made saved by hope," because, namely, we have the hope of our salvation. 1 Peter 1:3: "He has regenerated us unto a living hope." Psalm 61:9: "Trust in him, all you congregation of the people."

Second, he sets forth the major premise, saying, "but hope"—that is, the thing hoped for—"which is seen," as it were possessed in the present, "is not hope"—that is, it is not a thing hoped for, but a thing possessed. For hope is the expectation of what is future. Zephaniah 3:8: "Wait for me in the day of my resurrection that is to come."

Third, he sets forth the proof of the major premise, saying, "for what a man sees, why"—that is, for what reason—"does he hope for it?" As if he were saying: hope implies a movement of the soul tending toward something not yet possessed. But when something is already possessed, it is not necessary that one be moved toward it. And it must be noted that, because hope in a certain way arises from faith, he attributes to hope that work which belongs to faith, namely, to be concerned with things not seen, according to Hebrews 11:1: "Faith is the evidence of things that do not appear."

Fourth, he sets forth the conclusion, saying, "but if we hope for what we do not see, it follows that we wait for it through patience." Hence it must be noted that, properly speaking, patience implies the toleration of tribulations with a certain equanimity. Below, 12:12: "Patient in tribulation." But because the delay of a good has a certain character of evil, hence it is that also the prolonged expectation of absent goods, accompanied by tranquility of soul, is attributed to patience; but this belongs most especially to longanimity, according to James 5:7: "Be patient, brothers, until the coming of the Lord." But patience is here taken in both ways, because the apostles awaited glory with equanimity, both amid delay and amid tribulation.

Then, when he says "likewise also," etc., he shows how we are helped by the Holy Spirit in the defects of the present life. And first, as to the completion of desires; second, as to the direction of external events, at the words "and we know," etc. Concerning the first he does two things. First he sets forth what he intends; second he makes clear what he has proposed, at the words "for what we should pray for," etc.

He says therefore first: it has been said that our mortal bodies will be brought to life through the Holy Spirit, when our infirmity will be taken away from us; likewise also, even in the state of this present life, in which we are still subject to infirmity, the Spirit helps our infirmity, even if he does not take it away entirely. Ezekiel 3:14: "The spirit also lifted me up, and took me; and I went away bitter in the indignation of my spirit"; as though the infirmity had not yet entirely ceased, "for the hand of the Lord was with me, strengthening me." And in this the spirit took me up. Matthew 26:41: "The spirit indeed is willing, but the flesh is weak."

Then, when he says "for what we should pray for," etc., he makes clear what he had said. And first he shows the necessity of the Spirit's help, which pertains to the infirmity of the present life; second he shows the manner of the help, at the words "but the Spirit himself," etc.; third he shows the efficacy of the help, at the words "but he who searches."

He says therefore first: rightly do I say that the Spirit helps our infirmity; for in this we suffer infirmity, that we do not know what we should pray for, as we ought. Job 3:23: "To a man whose way is hidden, and whom God has surrounded with darkness." And it must be considered that the Apostle says we do not know two things, namely, what we should ask for in praying, and the manner in which we ought to ask; but each of these seems to be false. For, as to the first, we know what we should pray for: because the Lord taught us this, Matthew 6:9: "Hallowed be thy name," and so on. But it must be said that in general indeed we can know what we should suitably pray for, but in particular we cannot know this.

First indeed, because if we desire to do some work of virtue, which is to fulfill the will of God, as in heaven so on earth, it can happen that this work of virtue is not fitting for this or that person: just as for someone who can profitably advance in action, the quiet of contemplation is not expedient, and conversely, as Gregory says in the Moralia on that verse of Job 5:26: "Entering into the grave in abundance." Hence it is said, Proverbs 14:12: "There is a way which seems just to a man, but its ends lead to death." Second, someone desires some temporal good for the sustenance of life, which is to ask for daily bread, which nevertheless turns for him into a danger of death. For many have perished on account of riches. Ecclesiastes 5:12: "Riches kept to the hurt of their owner." Third, someone desires to be freed from some trouble of temptation, which nevertheless serves for him as a safeguard of humility: just as Paul asked that the sting be removed from him, which nevertheless had been given to him lest the greatness of his revelations should exalt him, as is said in 2 Corinthians 12:7.

Likewise also it seems that we know how we ought to pray, according to James 1:6: "Let him ask in faith, nothing wavering." And to this it must be said that in general we can know this, but as to the particular motion of our heart we cannot discern it thoroughly—for instance, whether we ask something out of anger, or out of zeal for justice. Hence also in Matthew 20:20, the petition of the sons of Zebedee was rejected, because although they seemed to be asking for a share in the divine glory, nevertheless their petition proceeded from a certain vainglory or pride.

Then, when he says "but he himself," etc., he sets forth the manner of the Holy Spirit's help, saying that the Spirit himself asks for us with unspeakable groanings. This indeed seems to lend support to the error of Arius and Macedonius, who held that the Holy Spirit is a creature and less than the Father and the Son; for to ask is the mark of one who is lesser. But if from the fact that he says he "asks," we should understand him to be a passible creature and less than the Father, it follows likewise that from the fact that he says he asks "with groanings," we should understand him to be a passible creature lacking beatitude—which no heretic ever said. For groaning arises from sorrow, which pertains to misery. And therefore "he asks" must be explained as meaning: he makes us ask, just as also in Genesis 22:12: "Now I know that you fear the Lord," that is, "I have made known."

But the Holy Spirit makes us ask, inasmuch as he causes right desires in us. For asking is a certain unfolding of desires. But right desires proceed from the love of charity, which, namely, he produces in us. Above, 5:5: "The charity of God is poured forth in our hearts through the Holy Spirit, who has been given to us." But with the Holy Spirit directing and stirring up our heart, our desires cannot be other than useful to us—Isaiah 48:17: "I am the Lord who teaches you profitable things"—and therefore he adds "for us." But of that which we desire greatly and eagerly ask for, we suffer the delay with sorrow and groanings; and therefore he adds "with groanings," which, namely, he causes in our heart, inasmuch as he makes us desire heavenly things, which are deferred to the soul. This is the groaning of the dove, which the Holy Spirit produces in us. Nahum 2:7: "They led her away, moaning like doves." But he says "unspeakable": either because they are on account of an unspeakable thing, namely heavenly glory—2 Corinthians 12:4: "He heard secret words, which it is not lawful for a man to speak"—or because these very movements of the heart cannot be sufficiently expressed in words, insofar as they proceed from the Holy Spirit. Job 38:37: "Who shall declare the order of the heavens?"

Then, when he says "but he who searches," etc., he shows the efficacy of the help by which the Holy Spirit helps us, saying, "but he who searches the hearts"—that is, God, to whom it is proper to search the hearts. Psalm 7:10: "God, who searches the hearts and reins." But God is said to search the hearts, not because he comes to know the hidden things of the heart by inquiring, but because he manifestly knows the things that lie hidden in the heart. Zephaniah 1:12: "I will search Jerusalem with lamps." God, I say, searching the hearts, "knows"—that is, approves, according to 2 Timothy 2:19: "The Lord knows who are his"—"what the Spirit desires," that is, what he makes us desire. Psalm 37:9: "Lord, all my desire is before thee." But the reason the desires of the Spirit, which the Holy Spirit produces in the saints, are acceptable to God, is that "he asks for the saints"—that is, he makes them ask—"according to God," that is, in accordance with what agrees with the divine good pleasure—Proverbs 11:23: "The desire of the just is all good"—in imitation of which the Lord said to the Father, Matthew 26:39: "Not as I will, but as thou wilt."

Above, the Apostle showed that the Holy Spirit helps us in the infirmities of the present life, as regards the fulfillment of our desires; here he shows how he helps us as regards external events, by directing them to our good. And first he sets forth what he intends; second he proves his proposition, at the words "For whom he foreknew," etc.; third he draws a certain conclusion from what has been said, at the words "Who then shall separate us," etc. Concerning the first, two things occur to be considered.

First, the greatness of the benefit conferred on us by the Holy Spirit, namely that all things work together for us unto good. For evidence of this it must be considered that whatever happens in the world, even if it be evil, redounds to the good of the universe: because, as Augustine says in the Enchiridion, "God is so good that he would permit nothing evil to exist, unless he were so powerful that he could draw forth some good from any evil whatsoever." But evil does not always redound to the good of that in which it is: for example, the corruption of one animal indeed redounds to the good of the universe, inasmuch as through the corruption of one another is generated, yet not to the good of that which is corrupted; because the good of the universe is willed by God in itself, and all the parts of the universe are ordered to it. And the same reasoning seems to hold concerning the order of the most noble parts to the other parts, because the evil of the other parts is ordered to the good of the most noble. But whatever happens concerning the most noble parts is ordered only to their own good, because care is had of them for their own sake, but of the others for the sake of them: just as a physician allows an infirmity of the foot, in order to cure the head. Now among all the parts of the universe, the saints of God excel, to each of whom pertains what is said in Matthew 25:23: "He will set him over all his goods." And therefore whatever happens, whether concerning themselves or other things, all of it redounds to their good: so that what is said in Proverbs 11:29 is verified, "He that is a fool shall serve the wise," because indeed even the evils of sinners redound to the good of the just. Hence God is also said to have a special care for the just, according to Psalm 33:16, "The eyes of the Lord are upon the just," inasmuch as he so cares for them that he permits no evil to be about them which he does not turn to their good.

And this indeed is manifest as regards the penal evils which they suffer; hence in the Gloss it is said that by their infirmity humility is exercised, by affliction patience, by contradiction wisdom, by hatred benevolence; hence 1 Peter 3:14: "If you suffer anything for justice' sake, blessed are you." But do sins also work together unto good for them? Some say that sins are not contained under what he says, "all things," because according to Augustine, "sin is nothing, and men become nothing when they sin." But against this is what follows in the Gloss: "To such an extent does God work all things together unto good for such persons, that if any of them go astray and stray off course, he makes even this very thing profit them unto good." Hence also in Psalm 36:24 it is said: "When the just man shall fall, he shall not be bruised, for the Lord putteth his hand under him." But according to this it seems that such persons always rise again in greater charity, since the good of man consists in charity, which if he does not have, the Apostle acknowledges himself to be nothing, 1 Corinthians 13:2. But it must be said that the good of man does not consist only in the quantity of charity, but chiefly in its perseverance even unto death, according to Matthew 24:13: "He that shall persevere unto the end, he shall be saved." Now from the fact that the just man falls, he rises more cautious and more humble: hence in the Gloss it is added, after it had said that this very thing makes it profit them unto good, "because they return to themselves more humble and more learned." For they learn that they must rejoice with trembling: not as though arrogating to themselves, as it were, confidence of remaining steadfast on account of their own virtue.

Second, it is necessary to consider to whom this benefit belongs. Concerning which, first, something is noted on the part of man, when he says "to them that love God." For the love of God is in us through the indwelling Spirit, as has been held above. Now it is the Holy Spirit himself who directs us in the right way, as is said in Psalm 26:11. Hence it is said in 1 Peter 3:13: "Who is he that can hurt you, if you be zealous of good?" And Psalm 118:165: "Much peace have they that love thy law, and to them there is no stumbling block." And this reasonably: because, as it is said in Proverbs 8:17, "I love them that love me"; to love is to will good to the beloved; but for God to will is to work. "For whatsoever he pleased, he hath done," as is said in Psalm 134:6. And therefore God turns all things unto good for those who love him.

Second, that which is on the part of God is noted, who first predestined the faithful from eternity; second calls them in time; third sanctifies them: and he touches these three things when he says "to them who according to his purpose are called saints," that is, to the predestined, the called, and the sanctified: so that "purpose" is referred to predestination, which, according to Augustine, is the purpose of having mercy, Ephesians 1:11: "being predestinated according to his purpose." What he says, "called," pertains to calling. Isaiah 41:2: "He called him to follow him." What he says, "saints," pertains to sanctification, according to Leviticus 21:8: "I am the Lord who sanctify." Now the Apostle says he knows this in the person of the saints, saying "we know." Wisdom 10:10: "She gave him the knowledge of the saints." Now this knowledge proceeds both from experience, and also from consideration of the efficacy of charity, Song of Songs 8:6: "Love is strong as death," and also of the eternal predestination, Isaiah 46:10: "All my will shall be done, and all my counsel shall come to pass."

Then, when he says "For whom he foreknew," etc., he proves what he had said by the following reasoning: no one can harm those whom God advances; but God advances the predestined who love him; therefore nothing can harm them, but all things redound to their good. First, therefore, he proves the minor, namely that God advances them; second, the major, namely that nothing can be harmful to those advanced by God, at the words "What then shall we say," etc. Concerning the first he does two things. First he sets forth the things that pertain to the advancement of the saints from eternity; second, the things that are in time, at the words "And whom he predestinated," etc. Now he sets down two things concerning the first, namely foreknowledge and predestination, when he says "For whom he foreknew, he also predestinated."

Now some say that predestination is here taken for the preparation that is in time, whereby God prepares the saints for grace, and they say this in order to distinguish foreknowledge from predestination. But if it be rightly considered, both are eternal, and they differ in their notion. For as was said above, on the words "who was predestinated," predestination imports a certain preordaining, in the mind, of the things that one is going to do. Now from eternity God predestined the benefits which he was to give to his saints. Hence predestination is eternal. But it differs from foreknowledge in notion, because foreknowledge imports only knowledge of future things, whereas predestination imports a certain causality with respect to them. And therefore God has foreknowledge also of sins, but predestination is of the salutary goods. Hence the Apostle says in Ephesians 1:5f: "Predestinated according to the purpose of his will, that we should be unto the praise," etc.

Now concerning the order of foreknowledge and predestination, some say that foreknowledge of good and evil merits is the reason for predestination and reprobation, so that it is understood that God predestines some because he foreknows that they will act well, and will believe in Christ. And according to this the text is read thus: "whom he foreknew would be made conformable to the image of his Son, these he predestinated." And this indeed would reasonably be said, if predestination regarded only eternal life, which is given for merits; but under predestination falls every salutary benefit which is divinely prepared for man from eternity; hence by the same reasoning, all the benefits which he confers on us in time, he prepared for us from eternity. Hence to posit that some merit on our part is presupposed, the foreknowledge of which is the reason for predestination, is nothing other than to posit that grace is given from our merits, and that the beginning of good works is from us, and the consummation is from God. Hence the text is more fittingly ordered thus: "whom he foreknew, these he also predestinated to be made conformable to the image of his Son." So that this conformity is not the reason for predestination, but its term or effect.

For the Apostle says in Ephesians 1:5: "He predestinated us unto the adoption of children of God." For the adoption of children is nothing other than that conformity. For he who is adopted as a son of God is conformed to his true Son. First indeed in the right of sharing the inheritance, as was said above at verse 17: "If sons, heirs also; heirs indeed of God, and joint heirs with Christ." Second, in participation of his splendor. For he is begotten of the Father as the splendor of his glory, Hebrews 1:3. Hence by the fact that he illumines the saints with the light of wisdom and grace, he makes them become conformed to himself. Hence in Psalm 109:3 it is said: "In the brightness of the saints, from the womb before the day-star I begot thee," that is, thee who pours forth all the splendor of the saints.

Now what he says, "of the image of his Son," can be understood in two ways. In one way, so that it be an appositive construction, so that the sense is: conformed to the image of his Son, who is the image. Colossians 1:15: "He is the image of the invisible God." In another way it can be understood as a transitive construction, so that the sense is: he predestinated us to be made conformable to his Son in this, that we bear his image. 1 Corinthians 15:49: "As we have borne the image of the earthly, let us also bear the image of the heavenly."

Now he says "whom he foreknew and predestinated," not because he predestines all the foreknown, but because he could not predestine them unless he foreknew them. Jeremiah 1:5: "Before I formed thee in the womb, I knew thee." Now what follows from this predestination, he adds: "that he might be the firstborn amongst many brethren." For just as God willed to communicate his natural goodness to others, by making them share in the likeness of his goodness, so that he would not only be good, but also the author of goods, so the Son of God willed to communicate the conformity of his sonship to others, so that he would not only be the Son himself, but also the firstborn of sons. And thus he who by eternal generation is the only-begotten, according to John 1:18, "the only-begotten who is in the bosom of the Father," by the bestowal of grace is "the firstborn amongst many brethren." Apocalypse 1:5: "Who is the firstborn of the dead, and the prince of the kings of the earth." Christ therefore has us as brothers, both because he communicated to us the likeness of sonship, as is said here, and because he assumed the likeness of our nature, according to Hebrews 2:17: "He ought in all things to be made like unto his brethren."

Then, when he says "And whom he predestinated," etc., he sets down the things which follow divinely on the part of the saint. And first he sets down the calling, when he says: "and whom he predestinated, them he also called." Now his predestination cannot be void, according to Isaiah 14:24f: "The Lord of hosts hath sworn, saying: Surely as I have thought, so shall it be: and as I have purposed, so shall it come to pass." Now the first thing in which predestination begins to be fulfilled is the calling of man, which indeed is twofold: one exterior, which happens through the mouth of the preacher. Proverbs 9:3: "She hath sent her maids to invite to the tower." In this way God called Peter and Andrew, as is said in Matthew 4:18. But the other calling is interior, which is nothing other than a certain instinct of the mind, by which the heart of man is moved by God to assent to those things which are of faith or of virtue. Isaiah 41:2: "Who hath raised up the just one from the east, and hath called him to follow him?" And this calling is necessary, because our heart would not turn itself to God, unless God himself drew us to himself. John 6:44: "No man can come to me, except the Father who hath sent me draw him." Lamentations 5:21: "Convert us, O Lord, to thee, and we shall be converted." And this calling is also efficacious in the predestined, because they assent to a calling of this kind. John 6:45: "Every one that hath heard of the Father, and hath learned, cometh to me."

Hence, second, he sets down justification, when he says "and whom he called, them he also justified," namely by pouring in grace. Above, at 3:24: "Being justified freely by his grace." Now this justification, even if in some it is frustrated, because they do not persevere to the end, is nevertheless never frustrated in the predestined. Hence, third, he sets down magnification, when he adds "them he also magnified." And this in two ways: in one way indeed through advancement in virtue and grace; in another way through the exaltation of glory. Wisdom, last chapter: "In all things, O Lord, thou hast magnified thy people, and hast glorified them." Now he uses the past tense for the future, if it be understood of the magnification of glory, either on account of the certainty of the future, or because what is future in some is already accomplished in others.

Then, when he says "What then shall we say," etc., he makes manifest the major, namely that no one can harm those advanced by God. And first he shows that they cannot suffer detriment through the evil of punishment; second, that neither through the evil of guilt, at the words "Who shall accuse," etc. The evil of punishment is twofold. One indeed consists in the infliction of evils, the other in the withdrawal of goods.

First he shows that those who are advanced by God do not suffer detriment through the effort of any persecutor, saying: "What then shall we say?" As if he were saying: since God bestows so many goods on his elect, what can be said against these, so as to nullify the aforesaid benefits of God? As if he were saying: nothing. Proverbs 21:30: "There is no wisdom, there is no prudence, there is no counsel against the Lord." Or: "What shall we say?" That is, looking upon these things, we must be struck with astonishment. Habakkuk 3, according to another text: "I considered thy works, and was afraid." Or: "What shall we say to these things?" That is, what shall we be able to repay to God worthy of so many benefits? Psalm 115:3: "What shall I render to the Lord for all the things that he hath rendered to me?" And he adds "if God be for us," namely by predestining, calling, justifying, and magnifying, "who" — that is, who shall be able to be effectively — "against us"? Isaiah 50:8: "Let us stand together, who is my adversary?" Job 17:3: "Set me beside thee, and let any man's hand fight against me."

Second he shows that the saints of God cannot suffer detriment from the withdrawal of goods, saying "who also spared not his own Son." Now since above he had made mention of many sons, saying "you have received the spirit of adoption of sons," he separates this Son from all those, saying "his own Son," that is, not adopted, as heretics falsely claim, but natural and coeternal. 1 John, last chapter: "That we may be in his true Son Jesus Christ," of whom the Father says in Matthew 3:17: "This is my beloved Son." Now what he says, "spared not," must be understood as meaning that he did not exempt him from punishment. For there was no fault in him, which could have been spared. Proverbs 13:24: "He that spareth the rod hateth his son." Yet God the Father did not spare his Son in order that anything might accrue to him, who is in every way perfect God, but he subjected him to the passion for our benefit. And this is what he adds: "but delivered him up for us all," that is, he exposed him to the passion for the expiation of our sins. Above, at 4:25: "He was delivered up for our sins." Isaiah 53:6: "The Lord hath laid upon him the iniquity of us all." God the Father delivered him up unto death, by decreeing that he be incarnate and suffer, and by inspiring into his human will the affection of charity, by which he would undergo the passion of his own accord. Hence he himself is said to have delivered himself up, Ephesians 5:2: "He delivered himself up for us"; Judas also delivered him up, and the Jews, by outwardly doing something, as has been held above.

Now it must be noted that he says "who also his own," etc., as if he were saying: Not only did he expose other saints to tribulation for the salvation of men, according to Hosea 6:5, "For this cause I have hewed them by the prophets," 2 Corinthians 1:6, "And whether we be in tribulation, it is for your exhortation and salvation," but also his own Son. Now in the Son of God himself all things exist, as in their primordial and pre-operative cause. Colossians 1:17: "He is before all things," etc. Hence, he having been delivered up to us, all things have been given to us; hence he adds, "how hath he not also, with him" — that is, with him given to us — "given us all things," namely so that all things redound to our good: the higher things indeed, namely the divine persons, for our enjoyment; rational spirits, for our companionship; all lower things, for our use — not only prosperous things but also adverse ones. 1 Corinthians 3:22f: "All things are yours, and you are Christ's, and Christ is God's." Hence it is clear that, as is said in the Psalm, "nothing is wanting to them that fear him."

After the Apostle has shown that the saints, whom God advances, can suffer no harm as from the evil of punishment, here he shows that they can suffer no harm as from the evil of fault. And first he shows his proposition; second he excludes a certain objection, at the words "Christ Jesus," etc.

Concerning the first, it must be considered that someone is harmed on account of fault by two things. First indeed by accusation; second by a condemning judge. First, therefore, he shows that no accusation can be harmful to the saints of God: and this by reason of the divine election. For whoever chooses someone, by this very fact seems to approve of him. But the saints are chosen by God. Ephesians 1:4: "He chose us in him before the foundation of the world, that we should be holy." But whoever accuses, disapproves of the one he accuses. But no one's accusation prevails against God's approval. And therefore he says, "Who shall accuse" — namely, effectively — "against the elect," that is, against those whom God has chosen that they should be holy? Whence it is said in Apocalypse 12:10: "The accuser of our brethren is cast down."

Second, he shows that no one's accusation can be harmful to the saints. And this too he shows from another benefit of God, namely that God justifies us; which benefit indeed he sets forth beforehand, saying "God," namely, "is he who justifies," according to what was said above: "those whom he called, these he also justified." 1 Corinthians 6:11: "but you are justified." But condemnation has place against the unjust. Who then is he who condemns those justified by God? Job 34:29: "When he grants peace, who is there that shall condemn?"

Then, when he says "Christ Jesus," he excludes the objection. Someone might fear that he could be accused and condemned by Christ Jesus as a transgressor of Christ's own command, just as the Lord also says of Moses in John 5:45: "There is one that accuses you, Moses, in whom you trust." And that he might also be condemned by him, because he has been constituted by God judge of the living and the dead, as is said in Acts 10:42. He himself is also free from sin, 1 Peter 2:22: "who did no sin," and therefore he seems fit to accuse and to condemn, according to John 8:7: "he that is without sin among you, let him cast the first stone at her." And therefore he says "Christ Jesus," as if to say: shall Christ Jesus indeed accuse against the elect of God, or even condemn them? And he shows that not, because he too, according to his humanity, confers great benefits on the saints, just as also according to his divinity. And he sets forth four benefits of his humanity.

First indeed death, when he says "who died," namely for our salvation, 1 Peter 3:18: "Christ died once for our sins." Second, the resurrection, by which namely he gives us life, both now with spiritual life, and finally with bodily life. Whence he adds "who is also risen," as above, 4:25: "he rose again for our justification." But he adds "yea," because he is now rather to be commemorated from the power of the resurrection than from the weakness of the passion. 2 Corinthians, last chapter: "For although he was crucified through our weakness, he lives by the power of God." Third, the confession of the Father himself, when he says "who is at the right hand of God," that is, in equality with God the Father according to the divine nature, and in the better goods of the Father according to the human nature. And this too is for our glory, because, as it is said in Ephesians 2:6, he has made us sit together in the heavenly places in Christ Jesus. For insofar as we are his members, we sit together with him beside God the Father. Apocalypse 3:21: "To him that shall overcome, I will give to sit with me in my throne, as I also have overcome and am set down with my Father in his throne." Fourth, his intercession, when he says "who also makes intercession for us," as being our advocate. 1 John 2:1: "We have an advocate with the Father, Jesus Christ." It belongs to the office of an advocate, not that he should accuse or condemn, but rather that he should repel the accuser and hinder condemnation.

Now he is said to intercede for us in two ways. In one way, by praying for us, according to John 17:20: "I do not ask for these only," namely the apostles, "but for those also who through their word shall believe in me." But now his intercession for us is his own will concerning our salvation. John 17:24: "I will that where I am, they also may be with me." In another way he intercedes for us by presenting to the Father's sight the humanity assumed for us and the mysteries accomplished in it. Hebrews 9:24: "He entered into heaven itself, that he may appear now in the presence of God for us."

Then, when he says "Who then shall separate us," etc., he draws the conclusion from what has been said. And because this conclusion seems almost incredible to the inexperienced, he sets it forth by way of a question; whence he does three things. First he proposes the question; second he shows the necessity of the question proposed, at the words "as it is written," etc.; third he gives the solution, at "in all these things," etc.

Now this question can be concluded from the foregoing on two grounds. First indeed thus: so many benefits have been divinely conferred on us, and so effective, that no one can prevail against them. But all the aforesaid benefits tend to this, that we should be rooted and grounded in charity, as is said in Ephesians 3:17. Who then shall separate us from the charity of Christ? By which, namely, we love Christ and our neighbor, according as he himself commanded, John 13:34: "A new commandment I give you," etc. In another way thus: it has been said that God confers great benefits on his saints, from the consideration of which the charity of Christ so burns in our hearts that nothing can extinguish it. Song of Songs, last chapter: "Many waters could not quench charity."

Now he sets forth the evils by whose suffering someone might be compelled to abandon the charity of Christ. And first he sets forth those things which pertain to life; second, that which pertains to death. Now concerning those things which impend to be endured in life, first he sets forth present evils; second, future ones. Concerning the present, indeed, he first sets forth those things which pertain to the endurance of evils; second, those which pertain to the lack of goods.

But evils suffered can be considered in two ways. In one way according as they are in the sufferer, who is afflicted by them in two ways, namely, outwardly according to the body. And to this pertains "tribulation." For it is said from "tribuli," which are prickly plants. Genesis 3:18: "Thorns and thistles shall it bring forth to you." Whence someone is said to be "tribulated" when he is pricked outwardly. Yet the just are not overcome on this account. Psalm 33:19: "Many are the tribulations of the just, and out of them all will the Lord deliver them." Man is also afflicted by them through the interior anxiety of the heart, when namely someone does not see where to turn, or how to escape. And with regard to this he adds "or distress?" Daniel 13:22: "I am straitened on every side, and I know not what to choose."

In another way evils of this kind can be considered according as they are in the agent. And with regard to this he adds "or persecution?" For although persecution seems properly to pertain to this, that someone pursues another so as to put him to flight, according to Matthew 10:23: "If they persecute you in one city, flee into another," nevertheless persecution can commonly be taken for the infliction of any harm whatsoever. Psalm 118:157: "Many are they that persecute me and afflict me."

Then he sets forth the evils that pertain to the withdrawal of goods which are necessary for life, namely food and clothing, according to 1 Timothy 6:8: "having food, and wherewith to be covered, with these we are content." Now to the withdrawal of food pertains hunger, whence he adds "or famine?" But to the withdrawal of clothing pertains nakedness. Whence he adds "or nakedness?" 1 Corinthians 4:11: "Even to this hour we both hunger and thirst, and are naked." As for future evils he adds "or peril?" namely, impending in the future? 2 Corinthians 11:26: "In perils of rivers, in perils of robbers." But as for death he adds "or the sword?" Hebrews 11:37: "They died by the slaying of the sword."

Then when he says "as it is written," etc., he shows the necessity of this question by saying that all these things impended on the saints to be suffered on account of the charity of Christ. And he adduces the words of the Psalmist, as though set forth in the person of the martyrs, in which, first, he sets forth the cause of the suffering. For it is not the punishment that makes a martyr, but the cause, as Augustine says. Whence he says "for your sake." Matthew 10:39: "He who shall lose his soul," that is, his life, "for my sake, shall find it." 1 Peter 4:15-16: "Let none of you suffer as a thief, or a murderer; but if as a Christian, let him not be ashamed." Moreover, one suffers for Christ's sake not only who suffers for the faith of Christ, but also whoever suffers for any work of justice whatsoever, out of love for Christ. Matthew 5:10: "Blessed are they that suffer persecution for justice's sake."

Second, he sets forth the gravity of the suffering, when he says "we are put to death," that is, we are handed over to death. Esther 7:4: "We are given over, I and my people, that we may be crushed and perish." Third, the continuity of the persecution, when he says "all the day long," that is, throughout the whole time of life. 2 Corinthians 4:11: "For we who live are always delivered unto death for Jesus' sake." Fourth, the readiness of the persecutors to kill, when he says "we are accounted as sheep for the slaughter," that is, as appointed to be killed in the shambles, which are killed with deliberate purpose. So too the saints were killed deliberately and with purpose. John 16:2: "The hour comes, that whoever kills you will think that he offers a service to God." Zechariah 11:4: "Feed the flock of slaughter, which those who possessed them killed."

Then when he says "but in all these things," he resolves the question. And, first, he proposes the solution, saying "but in all these things" — namely the evils which I set forth above — "we overcome," namely, insofar as we preserve charity unimpaired amid them all. Wisdom 10:12: "She gave him a strong conflict, that he might overcome." And this not by our own power, but through the help of Christ, whence he adds "because of him who loved us," that is, on account of his help, or on account of the affection which we have toward him — not as though we had first loved him, but because he first loved us, as it is said in John 4:19; and 1 Corinthians 15:57: "Thanks be to God, who has given us the victory through Jesus Christ."

Second, at the words "I am sure," he clarifies the solution, showing that the charity of the saints is inseparable. And first he shows that it cannot be separated by creatures that exist; second, that it cannot be separated even by creatures that do not exist, but could exist, at the words "nor any other creature."

Concerning the first he does two things. First he sets forth those things that are in man, saying "for I am sure that neither death," which is chief among fearful things, "nor life," which is chief among desirable things, "shall be able to separate us from the charity of God." Below, 14:8: "Whether we live, we live unto the Lord; or whether we die, we die unto the Lord." Now in these two are included all the things he set forth above. For the six preceding pertain to life; but one, namely the sword, pertains to death, as was said above.

Then he sets forth the things that are external, among which, first, he sets forth spiritual creatures, saying "nor angels," namely those lesser ones appointed to the guardianship of individual men. Psalm 90:11: "He has given his angels charge over you." "Nor principalities," namely those who are appointed to the guardianship of nations. Daniel 10:20-21: "Now I will return, to fight against the prince of the Persians. For when I went forth, there appeared the prince of the Greeks coming. And there is no helper for me in these things, but Michael our prince." But he adds "nor powers," which is the supreme order of ministering spirits. Luke 21:26: "The powers of heaven shall be moved."

Now this can be understood in two ways. In one way, of evil angels, who contend against the saints. Ephesians 6:12: "Our wrestling is not against flesh and blood, but against principalities and powers." In another way it can be understood of good angels. And according to this, as Chrysostom says in the book On Compunction of Heart, he was saying this not because angels could ever desire to separate him from Christ, but he said that even things which are impossible could sooner happen than that he should be sundered from the love of Christ: so that by this he might show how great was the force of divine charity in him, and set it before the eyes of all. For this is the custom of lovers, that they cannot conceal their love in silence, but declare and reveal it to their close friends and dear ones, and cannot contain their flames within their breast. They recount it frequently, so that by the very persistence of the telling they may take comfort for their love, and gain some refreshment for their immense ardor. So then this blessed and outstanding lover of Christ does likewise: he embraces together in a single utterance all things that are, and that will be, and whatever can happen, and even those things that cannot happen at all. And similar is what is said in Galatians 1:8: "But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema."

Then he also set forth sensible creatures, of which he sets forth a twofold diversity. First indeed according to time, by which they are diversified according to present and future. Whence he says "nor things present," that is, present things, whether they bring pain or delight. 2 Corinthians 4:18: "While we look not at the things that are seen." But he adds "nor things to come," the fear of which, nor the desire of which, can separate us from Christ. Whence he said in Acts 21:13: "I am ready not only to be bound, but also to die at Jerusalem, for the name of the Lord Jesus."

Then he sets forth the diversity of sensible creatures on the side of magnitude: and, first, he touches on the magnitude of power, when he says "nor might," that is, no creature however strong can separate me from Christ, for instance strong fire, or strong water: because, as it is said in Song of Songs 8:6, "love is strong as death." Then he sets forth the magnitude of love, describing it according to those things which properly belong to bodies, namely height and depth. Whence he says "nor height," from which, namely, someone might threaten me with a fall, as it is said in Luke 4:29, that they led Jesus to the brow of the hill, to cast him down headlong. "Nor depth," in which someone might threaten drowning. Psalm 68:2: "I stick fast in the mire of the deep."

These three can also be referred to human affairs. For in three ways a man could turn someone away from God. In one way indeed by compelling through strength; but as it is said in 1 Kings 2:2: "There is none strong like our God." Second, by stupefying through the height of authority; but of him it is said in Psalm 82:19: "You alone are the Most High over all the earth." Third, by seducing through depth of wisdom; but of him it is said in Job 11:8: "He is deeper than hell, and how will you know it?" These two, height and depth, can also be referred to prosperous and adverse things, according to 2 Corinthians 6:7: "By the armor of justice on the right hand and on the left." Or according to Chrysostom, in the book On Compunction of Heart, who says: "height and depth seem to me to signify nothing other than the kingdom of heaven and Gehenna." As if to say: not even if it were necessary for me to fall from the kingdom, or even to be dragged into Gehenna for Christ's sake, is even this to be feared by me.

But as for those things which do not exist but can exist, he adds "nor any other creature," which indeed, according to Chrysostom, is said of those things that do not exist, as though all the things that exist were not sufficient for him, but he in a certain way summons to the contest even those things that do not exist. "None of these things," he says, "shall be able to separate us from the charity of God." 1 Corinthians 13:8: "Charity never fails." Which charity indeed of God is in Christ Jesus our Lord, because namely it was given to us through him, insofar as he gave it to us through the Holy Spirit. Luke 12:49: "I have come to cast fire on the earth, and what do I desire but that it be kindled?"

But since it is written in Ecclesiastes 9:1: "Man does not know whether he is worthy of love or of hatred, but all things are kept uncertain for the future": what is this, that he says he is certain that nothing can separate him from charity? To this it can be said that the Apostle is not speaking singularly of himself, but is speaking in the person of all the predestined, of whom, on account of the certainty of predestination, he announces that nothing can separate them from charity. This certainty can also be caused from the power of charity itself, which, as far as it is in itself, cannot be separated by anything from those who love God above all things. But that someone sometimes falls away from charity is not on account of a defect of charity, but on account of a defect of free will. But if Paul says this of himself, he could not have been certain of this except perhaps by revelation, because it was said to him, 2 Corinthians 12:9: "My grace is sufficient for you." For as regards the possibility of free will, he himself says elsewhere, 1 Corinthians 9:27: "lest perhaps, when I have preached to others, I myself should become reprobate."