Therefore I endure all things for the sake of the elect, that they also may obtain the salvation, which is in Christ Jesus, with heavenly glory.

“"Therefore I endure all things," he says, "for the elect's sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory." Behold another incentive. I endure these things, he says, not for myself, but for the salvation of others. It was in my power to have lived free from danger; to have suffered none of these things, if I had consulted my own interest. On what account then do I suffer these things? For the good of others, that others may obtain eternal life. What then dost thou promise thyself? He has not said, simply on account of these particular persons; but "for the elect's sake." If God has chosen them, it becomes us to suffer everything for their sakes. "That they also may obtain salvation." By saying, "they also," he means, as well as we. For God hath chosen us also; and as God suffered for our sakes, so should we suffer for their sakes. Thus it is a matter of retribution, not of favor. On the part of God it was grace, for He having received no previous benefit, hath done us good: but on our parts it is retribution, we having previously received benefits from God, suffer for these, for whom we suffer, in order "that they may obtain salvation." What sayest thou? What salvation? Art thou who wast not the author of salvation to thyself, but wast destroying thyself, art thou the author of salvation to others? Surely not, and therefore he adds, "salvation that is in Christ Jesus"; that which is truly salvation, "with eternal glory." Present things are afflictive, but they are but on earth. Present things are ignominious, but they are temporary. They are full of bitterness and pain; but they last only to-day and to-morrow. Such is not the nature of the good things, they are eternal, they are in heaven. That is true glory, this is dishonor.”

“Above, the preparation for martyrdom was set forth; here the exhortation to it is set forth, and first he sets forth in advance the example of the reward; second, the example of martyrdom, at in which I labor; third, he shows the connection of the reward to martyrdom, at faithful is the saying. For the reward of the precious death of martyrdom is the glorious resurrection, the example of which preceded in Christ our head. And therefore he says be mindful, etc., as if to say: our Lord Jesus Christ — supply: keep him in mind against tribulations. Prov. 3:6: In all your ways think on him, and he will direct your steps. For there are many things to be thought about in him, but especially the resurrection. To this all things are ordered, and especially the whole state of the Christian religion. Rom. 10:9: If you confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. And note that he says raised up, because although the Father raised him, yet he also rose by his own power, and he is the first of those rising, 1 Cor. 15:20. But because he rose according to human nature, and died, of the seed of David. Rom. 1:3: who was made to him of the seed of David according to the flesh, et cetera. According to my Gospel, that is, preached by me. 1 Cor. 15:1: But I make known to you the Gospel which I preached to you. He who preaches the Gospel is a minister of the Gospel, just as he who baptizes is a minister of Baptism. Yet it cannot be said "my Baptism," but "my Gospel" can be said thus. And this is so because exhortation and solicitude contribute much. Then, when he says in which I labor, he shows himself as an example of martyrdom, and first its punishment; second its cause, at therefore all things. Now he shows three things to be in the punishment, namely bitterness, reproach, and constancy. Bitterness, when he says in which, namely in preaching the Gospel, or for which I labor, that is, I am afflicted, and this even unto bonds, because when he wrote this epistle, he was at Rome in bonds. Eph., last chapter: the ministry of the Gospel, for which I act as ambassador in a chain. Reproach as regards unbelievers, when he says as an evildoer. For Christians then were reputed the worst. Lc. 9: Blessed will you be when men hate you, and separate you, and reproach you, et cetera. Christ too was condemned, as an evildoer. Is. 53:12: and he was reputed with the wicked. But he shows constancy, when he says but the word of God, et cetera. For although the body is bound, yet the word of God is not bound, because preaching came from the will of the apostle, which is free, especially on account of the efficacy of charity, which fears nothing. Rom. 8:38: For I am certain that neither death, nor life, et cetera. Because, as it is said in 1 Jn. 3:20, God is greater than our heart. And it is said that, existing in bonds, he converted many. Then, when he says therefore I endure all things, he shows the cause, because it is not the punishment that makes a martyr, but the cause. Now the cause of martyrdom is twofold, namely for the sake of divine honor, and the salvation of one's neighbor. For the sake of God indeed, because Rom. 8:36: for your sake we are put to death all the day long. For the salvation of neighbors, because he says here for the sake of the elect. Jn. 15:13: Greater love has no one, than that someone lay down his life for his friends. 1 Jn. 3:16: because he laid down his life for us, and we ought to lay down our lives for the brethren. And he says for the sake of the elect, because whatever good things happen, they redound especially to the good of the elect, not of the reprobate. And how? That they too may obtain salvation. But is the Passion of Christ sufficient? It must be said that it is, effectively, but the passion of the apostle was expedient in two ways. First, because it gave an example of persisting in the faith; second, because the faith was confirmed, and from this they were led to salvation. And this in Christ, that is, which comes to us through him. Matt. 1:21: for he will save the people from their sins. And this not only salvation, present in grace, but also with heavenly glory. Matt. ch. 5:12: your reward is abundant in the heavens. Then, when he says faithful is the saying, he sets forth the connection of the reward to the merit of martyrdom. And first he sets forth the attestation; second, the consequence, at for if we have died together; third, he confirms it by testimony, at these things put in remembrance. He says therefore faithful is the saying, that is, the word which I shall say is faithful. Apoc., last chapter: these words are most faithful, et cetera. Then, when he says for if, et cetera, he sets forth the consequence. And first concerning the reward of the good; second concerning the punishment of the evil, at if we deny. In the reward of the good there are two things, namely restoration through the resurrection, and the addition of glory to which they will rise. And therefore first he shows that through Christ one comes to the restoration of life; second that through him one comes to the resurrection, at if we endure. He says therefore if we have died together, namely with Christ, and this through the reception of the sacrament in Baptism. Rom. 6:4: for we are buried together with him through Baptism into death. Likewise through penance, by mortifying ourselves. Gal. 6:24: those who are Christ's have crucified their flesh with the vices and lusts. Likewise by dying for the confession of truth, just as Christ also did. Ps. 115:15: Precious in the sight of the Lord is the death of his saints. If therefore we have died together, we shall also live together, that is, just as he rose, so shall we too. Rom. 6:5: If we have been planted together with the likeness of his death, we shall be also of his resurrection. Then he treats of the glory, which the saints merit through the ignominy of death. Lc., last chapter: was it not necessary that Christ should suffer these things? And therefore he says if we endure, namely afflictions and reproaches patiently, we shall reign together, that is, we shall arrive at the kingdom together with him. Matt. 5:10: Blessed are those who persecution, et cetera. Then, when he says if we deny, he shows the consequence as regards punishments. Now one can sin against the faith in two ways: first, by denying it outwardly; second, by laying it aside inwardly. As to the first, he says if we deny, namely before others, he will deny us in judgment. Matt. 25:12: Amen I say to you, I do not know you. To deny is not to acknowledge them to be of his own sheep. As to the second, he says if we do not believe, that is, if we cast faith from the heart, he remains faithful, that is, he holds to his own faithfulness. Hence he remains faithful in his faith, because faith is nothing other than participation in, or adherence to, the truth. But he himself is the very truth, which cannot deny itself. Therefore he is not omnipotent. I respond. From this he is omnipotent, that he cannot deny himself. For to be able to fail pertains rather to impotence, because that something should fail from its own being is through a weakness of its own power. But for Christ to deny himself is to fail from himself; this very fact, therefore, that he cannot deny himself, is the reason of perfect power. Hence sin does not fall upon him, as has been said, nor can he deny his power and his justice without punishing. Matt., last chapter: but he who does not believe will be condemned. But can God not remit the punishment to someone? He can indeed according to the order of his wisdom, but against the order of wisdom and justice, he cannot. Then, when he says these things put in remembrance, et cetera, he confirms it by testimony; as if to say: I admonish along with others, that you may always keep it in your heart, testifying before God, that is, bringing forward as witness him before whom I speak. Then, when he says do not with words, he shows how he resists unbelievers, because first he sets forth in advance the manner of resisting; second he shows what the things are which he resists, at profane. Likewise, first he excludes the undue manner of resisting; second he sets forth the due manner, at diligently. Concerning the first, first he excludes the undue manner; second he assigns the reason, at to nothing. He says therefore do not contend with words. Contention implies a contending in words. It can therefore be understood in two ways, because one speaking with acrimony is depraved in two ways. In one way, if by this one inclines to the favor of falsity, as when someone attacks the truth with a confident clamor. In another way, on account of disorder, as when one uses acrimony either beyond the due measure, or contrary to the quality of the person. But if it is done moderately, and with due circumstances, and on behalf of the truth, it is not a sin. And thus in rhetoric it is one instrument of exhortation. Yet in sacred Scripture it is taken according as it implies disorder. 1 Cor. 11:16: If anyone seems to be contentious among you, we have no such custom, nor does the Church of God. And he says with words, because some dispute only with words of reproach. And this properly is to contend. If this is done not with words only but with true reasons, this is to dispute, not to contend. Then, when he says it is useful for nothing, he shows the reason for the teaching. For moderate disputation, when it is done with reason, is useful for instruction; but when it is with words only, then it is litigious. Therefore he says but to the subverting, and this in two ways: in one way, while what is certain comes into doubt; in another way, because the hearers are scandalized. Prov. 14:23: Where there are many words, there is frequently poverty; hence Jas. 3:16: Where there is envy and contention, there is inconstancy and every wicked work. But should one not dispute about the faith before the people without contention? I respond. A distinction must be made, on the part of the hearers, because either they are being solicited by unbelievers, and then public disputation is useful: because through this the simple are made more instructed when they see those who err refuted. But if they are not being solicited by unbelievers, then disputation is not useful, but dangerous. Likewise a distinction must be made on the part of the one disputing, because if the disputant is prudent, so that he clearly refutes the adversary, then he ought to dispute publicly; but if not, in no way. Then, when he says diligently take heed to yourself, he sets forth the due manner of resisting. And first as regards right intention; second as regards right action; third as regards right doctrine. For he who wishes to dispute must first examine his own intention, whether he is moved by good zeal. Therefore he says to show himself approved to God, who indeed tests the heart. 2 Cor. 10:18: For it is not he who commends himself that is approved, but he whom God commends. Ps. 16:3: You have proved my heart, and visited it by night. Likewise, that he confirm through his works the doctrine which he preaches with his mouth, which unless he does, he is worthy of confusion. Hence he says a workman that need not be ashamed, as if to say: do these things, and thus you will not be put to confusion. Likewise, that he rightly handle the word of truth, teaching things true and useful to the hearers. Hence he adds rightly handling the word of truth, not seeking gain and glory. 2 Cor. 2:17: We are not like many, adulterating the word of God, but out of sincerity, as from God, in the sight of God, we speak in Christ.”

“Therefore I endure all things for the elects' sakes,.... There is a certain number of persons whom God has chosen in Christ from everlasting unto salvation, who shall certainly be saved; for these Jesus Christ suffered and died; and on their account is the Gospel sent, preached, and published to the world; for their sakes are ministers fitted and qualified for their work, and have their mission and commission to perform it, and suffer what they do in the execution of it; and since it was for the sake of such, whom God had loved and chosen, that the apostle endured all his reproaches, afflictions, and persecutions, he was the more cheerful under them; and the consideration of it was a support unto him: that they may also obtain; as well as himself, and other chosen vessels of salvation, who were called by grace already; for the apostle is speaking of such of the elect, who were, as yet, in a state of nature: the salvation which is in Christ Jesus with eternal glory; salvation is only by Christ Jesus, and in him; and this is only for the elect of God; and it is published in the Gospel, that they might obtain it; and in all ages they do obtain it, or enjoy it: the thing itself is obtained by Christ for them, through his obedience, sufferings, and death; and it is published in the everlasting Gospel, that they might come to the knowledge of it; and in the effectual calling it is brought near by the Spirit of God, and applied unto them; and they have now both a meetness for it, and a right unto it, and shall fully enjoy it in heaven; for it has "eternal glory", or "heavenly glory", as the Vulgate Latin and Ethiopic versions read, "annexed to it"; or rather the full enjoyment of it will consist in an eternal and heavenly glory, which will be put upon the saints, both in soul and body, and remain to all eternity.”

“The elect. By the elect, we need not always understand those predestinated to eternal glory, but chosen or called to the true faith; and this must rather be the meaning of St. Paul in this place, who could not distinguish between those predestinated to glory and others. (Witham) — Therefore I announce it with full liberty, suffering willingly all I have to endure for the sake of the elect.”

“Therefore--Because of the anxiety I feel that the Gospel should be extended; that anxiety being implied in Ti2 2:9. endure--not merely "I passively suffer," but "I actively and perseveringly endure," and "am ready to endure patiently all things." the elect's sakes--for the sake of the Church: all the members of Christ's spiritual body (Col 1:24). they . . . also--as well as myself: both God's elect not yet converted and those already so. salvation . . . glory--not only salvation from wrath, but glory in reigning with Him eternally (Ti2 2:12). Glory is the full expansion of salvation (Act 2:47; Rom 8:21-24, Rom 8:30; Heb 9:28). So grace and glory (Psa 84:12).”