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

“Ministers of our God, it shall be said to you, Is. LXI, v. 6. In these words the subject matter of this second epistle to the Corinthians is fittingly touched upon. For in the first epistle the Apostle deals with the sacraments themselves, but in this second he deals with the ministers of these sacraments, both good and bad. Now the reason for writing this epistle was that the Corinthians, after his preaching, had admitted false apostles, whom they preferred to the Apostle. On account of this he writes them this epistle, in which he commends the apostles and shows the dignity of the true apostles; he also shows and censures the falsity of the false apostles. He commends the dignity of the true apostles from this, that they are ministers of God. Ministers, he says, of God, it shall be said to you, namely to the apostles, who indeed are called ministers with respect to three things. First, with respect to the dispensing of the sacraments. I Cor. IV, 1: let a man so account of us as of ministers, et cetera. For Christ is the institutor of the sacraments, but the apostles and their successors dispense them, and therefore it is added in the aforesaid authority, and dispensers of the mysteries of God. Second, with respect to governance, namely insofar as they govern the people of God. Sap. c. VI, 5: when you were ministers, you did not judge rightly, et cetera. For God governs all things through prudence. Hence whoever governs anything is called a minister of God. Third, with respect to the working of human salvation, namely insofar as by their ministry and preaching, men were converted to salvation: of which salvation God alone is the author, because he it is who came to save what had perished, while the apostles are ministers. I Cor. III, v. 4 s.: what then is Apollo? What is Paul? Ministers of him in whom you believed, et cetera.”

“Of these ministers, then, the Apostle treats here, showing in this epistle their dignity, even while writing to the Corinthians. In this epistle he sets down certain things beforehand. First, the salutation; second, he continues the epistle, at the place blessed be God, etc. Now in the salutation he sets down three things: for first he describes the persons who greet; second, the persons greeted, at the place to the Church which is, etc.; third, the goods wished for, at the place grace to you, etc. Concerning the first, first the principal person who greets is described, namely Paul; second, the person joined to him, namely Timothy. The person greeting is described from humility, since Paul, in Latin, is said to mean small. This is that small one of whom Isaiah 60:22 speaks: the smallest shall become a thousand, etc. Or from teaching, since Paul is said to be the mouth of a trumpet. This is that trumpet of which Zechariah 9:14 speaks: the Lord shall sound the trumpet, etc. And what is said in Isaiah 58:1 fits: lift up your voice like a trumpet, etc. From the authority of dignity, since apostle, etc. Here three things are set down. First, that he is an envoy, whence he is called apostle, that is, one sent in a principal way. For only the twelve chosen apostles were sent by Christ. Luke 6:13: he chose twelve, whom also apostles, etc. But the other disciples were not sent in a principal way, but in a secondary way. And hence it is that bishops succeed the apostles, who have special care of the Lord's flock. But the other priests succeed the seventy-two disciples, who carry out the duties entrusted to them by the bishops. His dignity, then, is that he is an apostle. 1 Corinthians 9:2: if to others I am not an apostle, yet to you I am, etc. Galatians 2:8: he who worked in Peter, etc. But why does he call himself apostle here, saying Paul, apostle, when in the epistle to the Romans he writes of himself as servant? The reason for this is that he rebukes the Romans for dissension and pride, which is the mother of dissension, since among the proud there are always quarrels. Hence, in order to call them back from dissension, he leads them to humility, by calling himself servant. But the Corinthians were stubborn and rebellious, and therefore, in order to repress their insolence, he here uses the name of dignity, calling himself apostle. Second, it is set down whose envoy he is, namely of Jesus Christ. Below, 5:20: we discharge an embassy for Christ. Third, the manner is set down by which he obtained the embassy, namely that he did not thrust himself forward like a false one. Jeremiah 23:21: I did not send them, and they ran. He was not given to the people out of divine fury, according to that word of Job 34:30: who makes a hypocrite to reign, etc. Hosea 13:11: I will give you a king, but in my fury. He obtained the apostolate from the will and good pleasure of God. Acts 9:15: this man is a vessel of election to me. And therefore he says through the will of God. Now the person joined to him is Timothy. Hence he says, and Timothy the brother. Brother, I say, on account of the faith, Matthew 23:8: you are all brothers, etc., and on account of dignity, since he was a bishop; and hence it is that the Pope calls all bishops brothers. Now he numbers Timothy along with himself, because, since he himself had passed through them, as he said in the first epistle, in the last chapter, they might believe that he had maliciously reported to the apostle those things about which he himself writes to them. Consequently the persons greeted are set down, first the principal ones, second those joined to the principal ones, in what he says, to the Church of God, which is the whole faithful people, both clergy and laity. 1 Timothy 3:15: that you may know how you ought to conduct yourself. Which is at Corinth, since Corinth was the metropolis of Achaia. But the persons joined are all the saints, who are reborn by the grace of the one Holy Spirit. 1 Corinthians 6:11: but you have been washed, but you have been sanctified, etc. Who are in Achaia, whose metropolis is Corinth. Now to these persons greeted the Apostle wishes good things. Hence he says, grace to you, etc. And concerning this he does two things. First he sets down the goods themselves; second, their author, at the place from God the Father, etc. Now he sets down these two extreme goods, so that in them the intermediate ones may be understood. For the first good is grace, which is the principle of all goods. For before grace there is nothing in us but what is diminished. But the last of all goods is peace, since peace is the general end of the mind. For however peace is taken, it has the nature of an end; and in eternal glory, and in governance, and in conduct of life, the end is peace. Psalm 147:3: who has placed peace as your boundaries. But who is the author of these goods he shows, adding from God the Father, etc. And these two can be distinguished in two ways, since when he says from God the Father, it can be understood of the whole Trinity. For although the person of the Father is said to be the Father of Christ by nature, yet the whole Trinity is our father by creation and governance. Isaiah 63:16: and now, Lord, you are our father. Jeremiah 3:19: you shall call me father. From God our father, then, that is, from the whole Trinity, goods come forth. Matthew 7:11: if you, though you are evil, etc. But if God our father is taken for the whole Trinity, why is the person of the Son added, when he says and the Lord Jesus Christ? Is he then another person besides the Trinity? It must be said that he is added not on account of another person but on account of another nature, namely of the humanity assumed by the Son into the divine person; and this indeed he numbers along with the Trinity, since all goods come to us from the Trinity through the incarnation of Christ; and first grace, John 1:17: grace and truth, etc., second peace, Ephesians 2:14: he himself is our peace, etc. Likewise, when he says from God our father, the person of the Father alone can be understood; and although the whole Trinity is our father, as has been said, yet the person of the Father is our father by appropriation; and thus what he says, and the Lord Jesus Christ, is understood of the person of the Son. But no mention is made here of the person of the Holy Spirit, because, as Augustine says, since he is the bond of the Father and the Son, wherever the person of the Father and the person of the Son are set down, the person of the Holy Spirit is understood.”

“Here begins the epistle, in which the Apostle does two things. For first he excuses himself for not having gone to them, as he had promised; second, he pursues his intention, in chapter 3, where he says "we begin again," etc. Concerning the first he does two things. First he sets down his excuse for the delay; second he assigns the cause of the delay, in the second chapter, where he says "but I determined," etc. Concerning the first he does two things. First he renders them well disposed; second he sets forth his excuse, where he says "and with this confidence," etc. Concerning the first he does two things. First he wins their goodwill by relating certain things in general; second, certain things in particular, where he says "for not," etc. Now the Apostle wins their goodwill by showing that whatever he does, he does it all for their benefit. And concerning this he does two things. First he sets forth beforehand the benefit that comes to others from him; second he assigns the reason for these things, where he says "for as they abound," etc. Concerning the first he does three things. First the act of thanksgiving is set down; second the manner of the thanksgiving, where he says "who comforts," etc.; third the cause, where he says "that we also may be able to comfort." He gives thanks, therefore, to the whole Trinity, from whom every good comes. And so he says "blessed be God," that is, the whole Trinity. Likewise to the person of the Father, when he says "and the Father of our Lord Jesus Christ," through whom, namely Christ, the Father has given us all things. But it should be known that we bless God, and God blesses us, but in different ways. For God's speaking is his doing. Ps. 32:9: "He spoke, and they were made." Hence God's blessing is to do good and to pour in good, and thus it has the character of causality. Gen. 1:28, and 22:17: "Blessing I will bless you," etc. But our speaking is not causal, but recognitive or expressive. Hence our blessing is the same as recognizing the good. When therefore we give thanks to God, we bless him, that is, we recognize him as good and as the giver of all goods. Tob. 12:6: "Bless the God of heaven," etc. Dan. 3:57: "Bless, all ye works," etc. Rightly, therefore, he gives thanks to the Father, because he is merciful, hence he says "Father of mercies," and because he is a comforter, hence he says "and God of all comfort." And he gives thanks for two things, of which men have the greatest need. For first they need evils to be taken away from them, and this mercy does, which takes away misery; and to have mercy is proper to a father. Ps. 102:13: "As a father has mercy on his children," etc. Second they need to be sustained in the evils that come upon them. And this is properly to be comforted, because unless a man had something in which his heart might rest, when evils came upon him, he would not endure. Then, therefore, someone comforts another, when he brings him some refreshment, in which he may rest amid evils. And although in some evils a man can be comforted and rest and be sustained by something, still God alone is he who comforts us in all evils. And therefore he says "God of all comfort"; because if you sin, God comforts you, because he himself is merciful. If you are afflicted, he comforts you, either by rescuing you from the affliction through his power, or by judging through his justice. If you labor, he comforts you by rewarding, Gen. 15:1: "I am your reward," etc. And therefore it is said, Matth. 5:5: "Blessed are they that mourn," etc. But he adds the matter of the thanksgiving, saying "who comforts," etc. As if he were to say: therefore blessed, because he comforts us in all tribulation. Below, 7:6: "who comforts," etc. But he sets down the cause of this, when he says "that we also may be able to comfort." Here it should be noted that there is an order in the divine gifts. For God gives special gifts to some for this purpose, that they may pour them out for the benefit of others. For he does not give light to the sun, that it may shine for itself alone, but for the whole world. Hence he wills that from all our goods, whether they be riches, or power, or knowledge, or wisdom, some benefit should accrue to others. 1 Pet. 4:10: "As every man has received grace," etc. This, therefore, is what the Apostle says: "he comforts us in all tribulation." But why? Not that this alone should be for our good, but also that it may benefit others. Hence he says "that we also may be able to comfort them," etc. For we can comfort others by the example of our own comfort. For he who has not been comforted does not know how to comfort. Ecclus. 34:11: "He who has not been tempted, what does he know?" "Who are in all" - that is, in whatever distress. Is. 61:1f.: "The spirit of the Lord has sent me," etc., "that I might comfort all who mourn," etc.; Ecclus. 48:27: "he comforted them that mourn," etc. We can, I say, comfort by exhortation to the endurance of sufferings, promising eternal rewards, by which, namely, we exhort you through the Scriptures and interior inspirations, that we may patiently endure, and exhort others by our example, and through the Scriptures themselves. 1 Cor. 11:23: "For I have received of the Lord," etc. Is. 21:10: "What I have heard from the Lord," etc. Having set down the benefit that comes from the apostles to others, he consequently assigns the reason for what has been said, saying "for as they abound," etc. And because he had said two things, namely that God comforts us in all tribulation, and that we also may, etc., here he explains the reason for these two things, and first he shows how God comforts us in all tribulation; second, how our comfort is turned into the comfort of others, where he says "but whether we are in tribulation," etc. He says, therefore: rightly I say that he comforts us in all our tribulation, because according as the sufferings of Christ abound in us, etc. He says "of Christ," that is, begun by Christ. Ez. 9:6: "Begin at my sanctuary." For in Christ the sufferings for our sins began, because he himself bore our sins in his body upon the tree, 1 Pet. 2:24, then through the apostles, who said "we are put to death all the day," Ps. 43:22, etc., then through the martyrs, who "were cut asunder, were tempted," etc., Heb. 11:37; lastly the sinners themselves will patiently bear the wrath of the Lord for their own sins, because they have sinned against him. Or, "sufferings of Christ," that is, those which we endure on account of Christ: Acts 5:41: "the apostles went rejoicing," etc. And Ps. 43:22: "For your sake we are put to death," etc. As, I say, sufferings of this kind abound, so through Christ our comfort abounds. Ps. 93:19: "According to the multitude of my sorrows," etc.”

“After the Apostle has shown that God consoles his servants in tribulations — namely, the ministers of the faith and the preachers — here he consequently shows that their consolation redounds to the good of others. And concerning this he does two things. First he shows how their consolation is for the benefit and salvation of others; second he sets forth the order of this consolation and salvation, at the place *which worketh patience*, etc. Concerning the first, it should be noted that the Apostle says he has received three things: tribulation, when he says *in all our tribulation*; consolation, when he says *who comforteth us*; exhortation, when he adds *that we also may be able*, etc. Taking these three, then, passively, we say that the apostles are consoled, are afflicted, and are exhorted. Hence the Apostle also shows that three things redound to the consolation of others, and this in a certain order. And first, their tribulation, when he says, *whether*, he says, *we be in tribulation*, etc. As if he were to say: truly, whatever we receive is for your good, because whether we are in tribulation, it is *for your exhortation and salvation*, namely because by our example God admonishes you to the endurance of sufferings, whence eternal salvation comes to you. Hence in 1 Maccabees 6:34 it is read that they showed the elephants the blood of grapes and of mulberries, that they might provoke them to battle. This happens when the sufferings of the saints are set before the lukewarm and the slothful as an example. Second, he shows that their consolation redounds to the benefit of others, when he says *or whether we be comforted*. As if he were to say: our very consolation, by which we are consoled by hope of the reward, is for your consolation, inasmuch as, by our example, you also, having the same hope of the reward, rejoice. Third, he shows that their being exhorted is for the good of others, saying *or whether we be exhorted*, through interior inspiration or through scourges, that is, *for your exhortation*, namely that you may be encouraged to greater things, and may hope for salvation. Hence it is said in 2 Maccabees, the last chapter, that *being exhorted by the words of Judas*, etc. *And you helping withal*, etc. Now he sets forth the order of this consolation and salvation, when he adds *which worketh patience*, etc. And concerning this he does two things. First he shows the patience had in adversities; second he manifests the fruit which comes from patience, at the place *that hope may be steadfast*, etc. He says therefore: I say that these things redound to your salvation, which salvation is yours in this: inasmuch as by our example you are strong for the endurance of sufferings, and so that you patiently endure the sufferings which we also suffer. Luke 21:19: *in your patience you shall possess your souls*. James 5:10: *take, my brethren, for an example*, etc. From this patience indeed a fruit comes to you, because from this our hope is firm on your behalf, that you may be made heirs of eternal life. Romans 5:3f: *tribulation worketh patience, and patience, hope*. Gregory: the more grievous things a man has endured for his name, so much the more solid does hope in God arise. For from the sufferings which the saints of God endure for Christ, hope of eternal life arises for them. And the cause of this hope is that *we are knowing* that as you are partakers of our sufferings, you shall be partakers also of the consolation, that is, of eternal life. 2 Timothy 2:11: *a faithful saying: for if we be dead with him, we shall live also with him*, etc. 1 Peter 4:13: *communicating in the sufferings of Christ, rejoice*, etc. Next, when he says *for we do not wish you*, he wins their good will, by recounting certain things in particular. And concerning this he does three things. For first he describes the persecution which he suffered in Asia; second, the special consolation bestowed upon him, at the place *who out of so great*, etc.; third he adds the cause of the consolation, at the place *for glory*, etc. He says therefore the first: not only is it good for you to know the things which have been said about tribulations in general, but we do not wish you to be ignorant, because to know is useful for you, inasmuch as by our example you are more patient. *We do not wish*, I say, *you to be ignorant concerning our tribulation*, etc. Lamentations 3:19: *remember my poverty*, etc. This is that persecution concerning which it is read in Acts 19:23ff, which was brought upon the Apostle by a certain silversmith of Asia stirring up the people against him — a persecution which the Apostle indeed magnifies from three things. From the place, because it was in Asia — and this is what he says: *which*, namely the tribulation, *was made in Asia*, that is, at Ephesus, which is in Asia, where he ought rather to have been honored and consoled. From the bitterness, because it was beyond the wont of human sufferings, and therefore he says *because we are above measure*, etc. Also beyond power, and therefore he says *above strength*. But against this, 1 Corinthians 10:13: *God is faithful, who will not suffer you to be tempted above*, etc. I answer. It must be said that to suffer above strength can be understood in two ways. Either above natural strength, and he speaks of this here — above which God sometimes permits the saints to be tempted; or above the strength of grace, and of this that text of 1 Corinthians 10:13 is understood — *God is faithful*, etc. — above which God does not permit anyone to be tempted. And that the Apostle here speaks of natural strength, he shows next when he says *so that it wearied us to live*. For it is clear that among other things, to live is desired more. When therefore there is so great a persecution that even life itself is rendered wearisome, it is manifest that it is above the strength of nature. And this is what he says, *so that*, etc.; as if he were to say: the persecution was so grievous that life was wearisome to us. Job 10:1: *my soul is weary of my life*. Against this, James 1:2: *count it all joy, my brethren*, etc. I answer. It must be said that tribulation can be considered in two ways. Either in itself, and so it is wearisome; or in comparison to its end, and so it is pleasant, inasmuch as it is endured for the sake of God and the hope of eternal life. And not only was life wearisome to us, but we were certain of death. Hence he says *but we ourselves had in ourselves the answer of death*, that is, the certainty of death; as if he were to say: my own opinion dictated to me this, that I ought to die. Or otherwise, *the answer of death*, that is, reason itself would say and choose to die on account of the weariness of life. He also magnifies the tribulation from its cause, hence he says *that we should not be in ourselves*, etc., namely that human pride might be repressed. Jeremiah 16:19: *O Lord, my strength and my might*, etc. But in all things let us trust in God. Jeremiah 17:7: *blessed is he who trusts in the Lord*, etc. And therefore he says *but in God who raiseth*, etc. 1 Kings 2:6: *the Lord killeth and maketh alive*. But because the Lord does not forsake those who hope in him, therefore the Apostle adds the consolation made to him by the Lord, saying *who out of so great dangers*, etc. And concerning this he does three things. First he describes the present consolation against past evils; second, the future consolation; third, the cause of hope. He says therefore: we have been consoled by God, who delivered us in the past from so great dangers, and delivers us in the present, because he does not cease to free us — Isaiah 43:2: *when thou shalt pass through the waters*, etc. — in whom we hope, because he will deliver; and he added in the future, Ecclesiasticus 2:9: *you who fear the Lord, hope in him*. Now your prayers furnish us the cause of this hope. Hence he says *you helping withal in prayer*, which you make for us. Proverbs 18:19: *a brother that is helped by his brother*, etc. Romans 15:30: *I beseech you, brethren, through our Lord Jesus Christ, and by the charity of the Holy Spirit, that you help me in your prayers*, etc. These prayers indeed are necessary, because God confers many good things on one at the prayers of many. The reason for this is that for the good things which he confers, God wishes thanks to be shown to him, and that many should thereby be bound to acts of thanksgiving; and this happens when, from the fact that he gives to one at the prayers of many, he obligates to himself all at whose prayers he confers some good, so that thus not only he to whom it is given, but also those very ones who ask, may render thanks to God. And this is what he says: *that from the persons of many*. And he says *from many faces* — whether as to age, or as to condition, or as to the diversity of nations or of customs. *Of that gift which is in us*, that is, for that gift, namely of faith, which is in us, thanks may be given to God for us by many. Ephesians 5:20: *giving thanks to God and the Father*. Or otherwise: *that from the persons of many faces*, that is, of the persons of conditions. I say, of that gift which is in us, that is, who have the same gift, namely of faith or of charity — that is, from many persons of those who are in the faith of Christ — thanks may be given, etc. And thus, according to this exposition, by the different faces are understood different virtues, so that the face of each one is said to be that virtue in which he excels: as the face of Job, patience; the face of David, humility; and so of the others.”

“Having set forth the consolation given to the apostle by God after persecution, here he consequently assigns the cause of the consolation, which concerns the hope of divine help. And concerning this he does two things. First, he sets forth the cause of hope; second, he adduces for this the testimony of those to whom he writes, at the place "for not other things," etc. He says therefore: I say that we still hope to be delivered by the Lord and consoled, for our glory, etc. — as if to say: the cause of this is our good conscience. For hope is the expectation of future things, arising from grace and merits. Hence concerning this he does three things. First, he shows the glory which he has from the testimony of a pure conscience; second, he intimates the cause of this glory, at the place "that in simplicity"; third, he makes clear from where this cause proceeds, at the place "and not in fleshly wisdom." He says therefore: I hope and trust in God for this reason, because our glory — that is, I glory from the testimony and purity of our conscience, from which one can confidently trust in God. 1 John 3:20: "if our heart reprehend us," etc. Romans 8:16: "the Spirit himself, testimony," etc. Now it must be noted that the testimony of conscience is true, because it does not deceive. For many appear good outwardly who are not good in their own conscience. And it always endures. But he does not say "of the conscience of others" but "of ours," because a man ought always to rely more on the testimony of his own conscience about himself than on the testimony of others; which those do not do who reckon themselves good from the fact that others are evil, not from the fact that they themselves are truly good; and those who glory in the goodness of some good man who is joined to them by some kinship. Now he intimates the cause of this glory, saying, "that in simplicity," etc.; which consists in two things. For the purity of conscience consists in two things: namely, that the things one does be good, and that the intention of the one doing them be right, and the apostle says these two things of himself. First, that he has a right intention toward God in his works, and therefore he says "in simplicity," that is, in rectitude of intention. Wisdom 1:1: "in simplicity of heart," etc. Proverbs 11:3: "the simplicity of the just," etc. Second, that the things he does are good, and therefore he says "and in sincerity of action." Philippians 1:10: "that you may be sincere and without offense." But whence the cause of this glory proceeds, he makes clear by adding, "but not in the wisdom of the flesh." This can be read in two ways. First, so that it is referred to what immediately precedes, namely "of God"; and then it is suggestive of whence his sincerity and simplicity come; as if to say: many of the ancients were wise in earthly wisdom, like the philosophers, and many Jews lived purely, trusting in the justice of the law, but we have conducted ourselves in this world not in fleshly wisdom, which is according to the natures of things, or the desires of the flesh, but in the grace of God. Romans 8:6: "the prudence of the flesh is death," etc. 1 Corinthians 2:4: "not in the persuasive words of human wisdom," etc. 1 Corinthians 15:10: "by the grace of God I am what I am." Or also, according to this manner, "not in wisdom," etc., that is, as if leaning upon human wisdom, but upon the grace of God. Proverbs 3:5: "lean not upon your own prudence." In another way it can be explained, so that what he says, "in simplicity," etc., is referred to purity of life; but what he says, "not in wisdom," etc., is referred to the truth of doctrine, as if to say: just as our life is in simplicity and sincerity of God, so our doctrine is not in fleshly wisdom, but in the grace of God. But nevertheless the first two are the stronger. And although we have thus conducted ourselves well in this world, yet more abundantly toward you, because namely he had received support from other churches, but not from them. Below, 11:8: "I have despoiled other churches." And the reason for this can be that they were avaricious, hence, lest he should grieve them, he did not wish to receive support from them. Consequently he invokes their testimony to this holy conduct of his, saying "for not other things," etc., as if to say: these things which we write to you are not unknown to you, because you have already read them in the first epistle, and you have known them through the experience of works. 1 John 2:7: "not a new commandment." And although you have not known perfectly, because you have procured for yourselves false apostles, yet I hope that even to the end, namely of life, you will know, namely perfectly, just as up to now you have known us in part. The reason for this is that when someone sees another begin something well, he ought to hope that he will always progress well. And why? Because "he who has begun a good work in you," etc., as is said in Philippians 1:6. And you will know, that we are your glory, that is, through us you ought to attain eternal glory, to which a man arrives through faith in Christ, which we preach to you. Proverbs 17:6: "the glory of children are their fathers." Thus I say we are your glory, just as you also are our glory, because through you, instructed by us, we hope to have the reward of eternal glory. 1 Thessalonians 2:19: "what is our hope, or crown of our glory? Is it not you?" And this glory will be ours from you, in the day of our Lord Jesus Christ, that is, in the day of judgment, which is called Christ's, because then he will do his own will with sinners, punishing those who in this world did their own will, sinning against the will of Christ the Lord. Psalm 74:3: "when I shall take a time, I will judge justices," etc. Apocalypse 20:12: "the books were opened," etc.”

“The Apostle, having won the good will of the Corinthians, next adds his excuse, and concerning this he does three things. First he sets forth his intention; second, under the form of a question, he sets out the accusation made against him by them, at the words when therefore this, etc.; third, he excuses himself, at the words but God is faithful. Concerning the first, it should be known that the Apostle, in a first letter (which we do not have) sent by him to the Corinthians, or through a messenger, had promised them that he would come to them first, before going into Macedonia, and through them would go into Macedonia, and again from there would return to Achaia, in which Corinth is, and from Achaia into Judea; but afterward, in the second letter, which we have as the first, he writes to them that he would go first into Macedonia, and afterward come to Corinth. Since therefore, according to this, it seems contrary to the first promise, the Apostle now excuses himself concerning this, setting forth first the promise itself as it was first made, and therefore he says and in this confidence, as if to say: you know my purity and my sincerity, and you are my witnesses, and my glory; therefore in this confidence, that is, trusting in this — since we hope to be glorified through one another — I wished to come to you first, that you might have a second grace, because a second visitation and confirmation in the faith is called a second grace with respect to the conversion which they first had through his ministry and preaching. And through you to pass into Macedonia, and again from Macedonia to come to you, and by you to be led on into Judea. This is the order of the first promise, but in the preceding letter the order is contrary, as has been said. Next he sets forth, under the form of a question, the accusation of this change, by which the Corinthians accused him, saying when therefore I had willed this, etc. Two things they imputed to him from this: fickleness, because he had changed his purpose — Ecclesiasticus 27:12: the fool is changed as the moon — and carnality, because it seemed to them that he had done this from some carnal and human affection. Hence he touches on these two, and first fickleness, and so he says did I use fickleness, if I did not do what I once willed? Far from it. Esther 16:9: nor should you think, if we command different things, that it comes from fickleness of mind. Psalm 34:18: in a weighty people, etc. Second he touches on carnality when he says or do the things which I think — whether to be done or to be left undone — do I think according to the flesh, that is, according to some carnal affection, so that with me there is yes and no, that is, affirmation and negation? Below, 10:2: they think that we walk according to the flesh. James 1:8: a man double-minded, etc. Having set out their accusation, he next excuses himself, saying but God is faithful, etc., and concerning this he does two things. First he intimates that he had not lied; second he shows the manner in which he was not lying, at the words but he who confirms, etc. That he had not lied, he excuses himself in two ways, namely from custom, and from cause. From custom indeed, because it ought not to be believed that someone easily lies who has never been found a liar; and according to this exposition, but God is faithful, etc., is taken in the force of an oath, as if to say: let God be my witness, that my word — namely of preaching — which was among you, is not in it yes and no, that is, there is no falsity in it. Deuteronomy 32:4: God faithful, and without any, etc. But if but God is faithful, etc., be taken for the truth of the divine promise, then the sense is: God is faithful, that is, he keeps his promises. Now he had promised to send to you preachers of truth, Jeremiah 3:15: I will give you shepherds according to heart, etc., and therefore, since I have been sent by him, our word which was, etc., as above. From cause he excuses himself, when he says for the Son of God. And this in two ways, namely the motive cause and the efficient cause, at the words but he who confirms, etc. Now the motive cause for not lying is this, that whoever takes up some office is naturally moved toward the things that are fitting to that office, and not toward the contrary. But it is evident that the apostolic office is to preach the truth; therefore he is not moved toward the contrary of truth, which is to lie. And concerning this he does three things. First he proves the truth of his own word through the word of Christ; second, the truth of Christ through the word of God, at the words for how many soever, etc.; third he concludes his intention, at the words therefore also through him, etc. He says therefore first: I say that our words ought to be reckoned true, and they are true, because we have preached Christ, in whom there was no falsity. And this is what he says, for the Son of God, Christ, who has been preached by us among you; by me, namely principally, and Silvanus, secondarily (this is Silas, of whom mention is made in Acts 18:5), and Timothy, of whom mention was made above. For these two were with the Apostle when he first converted them. In him, namely the Son of God, there was not yes and no, that is, falsity, nor did he do what was not fitting. But in him there was yes, that is, truth; for the true and being are convertible. John 14:6: I am the way, the truth, and the life. But because what he says might seem doubtful — that in Christ there was no falsity — he immediately proves this, adding for how many soever, etc. And he proves it in this way. It is evident that in that which is manifestative of the divine truth there cannot be falsity; the Son of God came to manifest the divine truth by fulfilling through himself the promises made by God; therefore in him there is no falsity. And this is what he says: in the Son of God there is not yes and no, but yes, because how many soever promises of God — namely, as have been made to men — in him, that is in Christ, are, that is, are verified and fulfilled in Christ. Romans 15:8: I say that Jesus Christ was a minister, etc. To confirm, etc. From these things, therefore, he concludes that since his words are true — because he preaches the Son of God, in whom is truth — therefore also through him, namely Christ, we say, amen to God, that is, true. Apocalypse 3:14: these things says the Amen, the faithful witness, etc. Isaiah 65:16: he who is blessed on the earth shall be blessed in God, amen, etc. And this truth we say to God, that is, to the honor of God, namely manifesting his truth and our glory, because our glory is your conversion. Or our glory, because our glory is to show forth and preach the word of God. Next, when he says but he who confirms, etc., the Apostle proves that he has not lied, through the efficient cause. For although a man, by free will, can use his tongue to speak either truth or falsehood, nevertheless God can confirm a man so firmly in truth that he speaks nothing but true things. If therefore God were to confirm someone in truth, it is manifest that he would not speak falsehood; but God confirms us in truth; therefore, etc. And therefore he says that it is God who confirms you with us in Christ, that is, in the true preaching of Christ, as if to say: if Christ were outside us, we could lie, but since he is with us, and we are in Christ, we do not lie. Psalm 74:4: I have confirmed its pillars, etc. We are therefore in Christ in two ways, namely through grace and through glory. Through grace indeed we are in him insofar as we have been anointed with the grace of the Holy Spirit, and have been made members of Christ, and joined to him. By which grace also Christ was anointed according as he is man. Psalm 44:8: God has anointed you, etc. And from the fullness of this anointing it overflowed onto all who are his, like the ointment on the head — namely on Christ — which descended, etc. And therefore he says that God has anointed us. He has anointed us, I say, as kings and priests. Apocalypse 5:10: you have made us to God, etc. 1 Peter 2:9: but you are a chosen race, etc. But the union which is through glory we do not have in reality, but in a certain hope, insofar as we have a firm hope of eternal life. And we have a twofold certitude of hope of attaining this union. One is through a sign, the other through a pledge. Through an evident sign, because of the faith. Hence he says he has sealed us with the sign of the faith of Christ. Likewise the sign of the cross. Ezekiel 9:4: mark thau, that is, the sign of the cross. Apocalypse 7:3: till we sign the servants of our God, etc. And this through the Holy Spirit. Romans 8:9: if anyone does not have the Spirit of Christ, etc. And therefore it is a special and certain sign of attaining eternal life to be configured to Christ. Canticle of Canticles 8:6: set me as a seal, etc. Or he has sealed us with the sign of life. But through the pledge, the greatest, because of the Holy Spirit, and therefore he says he has given the pledge of the Spirit in our hearts. Of which it is certain that no one can take it from us. But note, in a pledge two things are to be considered, namely that it produces the hope of having the thing, and that it is worth as much as the thing is worth, or more; and these two things are found in the Holy Spirit. For if we consider the substance of the Holy Spirit, thus the Holy Spirit is worth as much as eternal life, which is God himself, because he is worth as much as all three persons. But if the manner of having be considered, thus it produces hope, and not possession, of eternal life, because we do not yet perfectly have it in this life. And therefore we are not perfectly blessed, except when we shall have it perfectly in our homeland. Ephesians 1:13: you have been sealed with the Spirit. Next, when he says but I call God to witness, etc., he excuses himself concerning the fact that he did not come: and this through an oath, which is a greater thing. And concerning this he does three things. First he sets forth his excuse; second he answers a tacit question, at the words not that we dominate; third he explains what he says, at the words for by faith you stand. Now he excuses himself through a twofold oath. One of attestation, when he says but I call God to witness, the other of execration, when he says upon my soul, that is, against my soul. Romans 1:9: God is my witness, etc. As witness, I say, I call upon God, because I did not come again, that is, after the first time, or after I departed from you; and this I did, sparing you, namely because he knew them to be incorrigible. Hence, if he had gone then, either he would have punished them, and thus perhaps they would have withdrawn entirely from the faith; or he would not have punished them, and thus he would have given them occasion to sin the more. But because someone might say: why do you say sparing you? Are you not our lord? He therefore next removes this, saying not, I say, that we dominate over your faith, but are helpers, etc., as if to say: I do not say this as a lord, but as a fellow-helper. 1 Peter 5:3: not as lording it over the clergy, etc. A helper, I say, of your joy, or of your amendment. But why he says, of your faith, he next explains, saying for by faith you stand, that is, you stand in this grace of Christ through faith.”

“Aquinas began above with his general excuse concerning the delay in going to the Corinthians; here he intimates the cause of so great a delay, and how he spared them. And concerning this he does two things. First he intimates one cause of the delay to have been lest by his arrival he should bring them sorrow; second he shows another cause to have been lest the fruit which he hoped for among others, and had begun to produce, should be hindered, there when I had come, etc. Concerning the first he does two things. First he shows the cause of the delay to be in general, lest he should bring sorrow; second he speaks specially of a certain one who had grieved him, there but if any one has grieved me. Concerning the first he does three things. First he assigns the reason why he put off coming; second he assigns the cause of what was said, for if I have grieved, etc.; third he makes clear what he has said, there for out of much tribulation. He says therefore: I said that I did not come to you, sparing you, in this namely, that I did not wish you to be made sorrowful, therefore I determined, that is, I firmly resolved, this very thing with myself, which I proposed, when I sent the other epistle, Ecclus. 37:20: before all things a true word, etc. Lest again, that is, another time, in sorrow I should come to you, that is, that I should make you sorrowful. And the reason why he did not wish to make them sorrowful is that same reason by which the Lord did not wish his disciples to fast, namely to this end, that they might be moved to Christ by love and not by fear, and be joined to him. For the Lord wished them to be strengthened and nourished in faith, in all sweetness and desire of heart, and thus, being strengthened by love, they would not easily be torn away on account of tribulations, because many waters could not quench charity, Cant. 8:7. Likewise the Apostle does not wish to make them sorrowful for this reason. The reason for this saying, namely that he does not wish to make them sorrowful, he assigns when he says for if I grieve, etc. And concerning this he does two things. First he assigns the cause why he did not wish to make them sorrowful; second he makes clear why he signifies this to them, there and this very thing I wrote. He says therefore: the reason why I did not wish to come in sorrow is that your sorrow redounds into my sorrow, and I rejoice at your consolation, and you alone console me, when I am among you; hence, if I should come and make you sorrowful, I would be made sorrowful from your sorrow, and thus there would be no one to give me joy among you, who are made sorrowful by me, because one who is made sorrowful does not easily console another. Prov. 10:1: a wise son, etc. Prov. 29:3: a man who loves wisdom, etc. Or otherwise: there is a twofold sorrow. One according to the world; the other according to God, which works repentance unto salvation. The Apostle is not speaking of the first, but of the second. And he says: from this very thing I will be consoled, if I make you sorrowful, that is, if by rebuking I lead you back to repentance; but if I should come and see you not repenting of your sins, then I would have no consolation, because no one is made sorrowful and repents on account of me, that is, my correction and rebuke. But the reason why I write this to you is that you may so dispose yourselves that, when I come, I may not have sorrow over the fact that I have seen you uncorrected, added to the sorrow which I had when I heard that you had sinned. And concerning this he does two things. First he sets down the admonition; second he shows the hope of the fulfillment of the admonition, there trusting in all of you, etc. The admonition is this: therefore I wrote this to you, namely that I am made sorrowful over the sin committed by you, II Peter 2:8: with iniquitous works they tormented the just soul, etc., so that you may prepare and dispose yourselves by correcting, so that when I come to you, I may not have sorrow over the sins, concerning which, namely you, I ought to have rejoiced, that is, I ought to have been glad and to have congratulated, namely over your presence. Luke 15:10: there is joy to the angels of God, etc. But what hope he has concerning the fulfillment of his admonition, he adds, saying trusting concerning all of you, etc.; as if he were to say: I have this confidence concerning you, that you so dispose yourselves, that when I come, all of you may give me matter for joy. And this you ought to do gladly, because my joy, etc., that is, redounds to your joy, or is for the sake of your joy, which you have from the recovery of grace. I Tim. 2: which is my joy, etc. Rom. 12:15: to rejoice with those who rejoice, etc. But because someone might doubt about this, that he says lest, when I come, I should have sorrow upon sorrow, and might ask what sorrow he had concerning them, therefore he consequently explains this, saying for out of much tribulation, etc. And concerning this he does two things. First he makes clear the sorrow already had for some time; second he answers a certain tacit question, there not that you should be made sorrowful, etc. He says therefore first: because I would have sorrow, if I did not find you corrected, added to the sorrow which I had when you sinned, and I had to make you sorrowful by rebuking harshly. For out of much tribulation and anguish of heart I wrote the first epistle, through many tears, which I shed for you already dead through sin. Jer. 9:1: who will give to my head waters, etc. Ecclus. 22:3: it is a confusion to a father concerning an undisciplined son. Isa. 57:1: the just man perishes, and there is no one who considers, etc. But it must be known that he sets down two things for the aggravation of sorrow, namely tribulation and anguish, because the one added to the other aggravates the sorrow. For sometimes one is troubled, but without anguish, namely when by some adversity one is pricked as if by a very sharp thorn, and yet sees ways of escape open to him; but if none should be open, anguish is joined to the tribulation. He says therefore out of much tribulation, by which I was pricked in fact and over your evil, and anguish of heart, because I did not see whence a remedy could easily be applied, I wrote, etc. Ps. 118:143: tribulation and anguish have found me. But because they might say: O Apostle, do you even write these things to us that we may be made sorrowful, and therefore he removes this, saying not that you should be made sorrowful, namely I write those things to you, but that you may know what charity I have toward you. For there are two signs of love, namely that one rejoices at the good of another, and is made sorrowful at his evil, and I have these toward you. Below 5:14: the charity of Christ urges us. More abundantly, than you would believe, or more abundantly than toward others.”

“After the Apostle has suggested the reason for the delay — namely, that he might not bring sorrow — and has treated of his own sorrow, here he consequently treats of the one causing sorrow. And concerning this he does three things. For first he aggravates the fault of the one causing sorrow; second, the punishment inflicted on him for his fault, there sufficit illi, etc.; third, he exhorts them to have mercy toward the one causing sorrow, there ita ut e contrario, et cetera. He says therefore first: I wrote to you through many tears, which I shed on account of the sorrow conceived and on account of the punishment to be inflicted on the sinner, but if anyone has caused me sorrow — namely that enormous fornicator, of whom it is said I Cor. 5:1: fornication is altogether heard of among you, et cetera. This one, I say, even if he caused sorrow, did not sadden me, but in part, that is, he did not sadden me alone, but you and us. Not all, but in part. And I say this, not that I may burden you all, that is, that I may not impose this burden on all of you, speaking mockingly, as if he were to say: you are not so good, and do not love me so much, that you should all grieve on account of my sorrow and the sin of the brother. Or: that I not burden all of you — not only those who did not grieve over the sin. Or it should be said otherwise, and better: he did not sadden me, but in part, et cetera. For it must be known that someone is sometimes saddened totally, and sometimes not totally. One is indeed saddened totally, when because of sorrow he is absorbed by grief; and this is the sorrow which works death, as is said below, chapter 7:10, which indeed, according to the Philosopher, does not fall upon the wise man. But one is not saddened totally when, although he is saddened by some evil which he suffers or sees happening, nevertheless he rejoices from other good causes, and this sorrow is according to God and falls upon the wise man. Therefore, because the Apostle says he was saddened, lest he be believed to have been totally absorbed by sorrow, which is not of the wise man, he says he was saddened in part, as though not totally. And according to this it is read thus: the fornicator, namely, saddened me on account of his sin, but he did not sadden me totally, because although on his account, because of the sin, I had sorrow, yet in you, on account of the many good things you do, and in him, on account of the penance he has done, I have joy. And I say in part, that I not burden all of you, that is, that I not impose on you this burden, namely, that you have saddened me. But lest these, on account of the Apostle's sorrow, should still wish to punish him more, he shows them that the punishment was sufficient, saying: sufficient for such a one is — namely, for him who saddened me by sinning so gravely — the rebuke which is made by many, that is, so manifest and public a correction, which was such that he was separated from all communion, that is, excommunicated from the Church and handed over to Satan, as is found in I Cor. 5:5. This punishment, therefore, is sufficient on account of the causes stated. Or it can be called sufficient, not as regards the judgment of God, but as much as was expedient for the time and the person. For it is better thus to preserve the spirit of gentleness in correcting, so that through penance the fruit of correction may follow, than if he be corrected too harshly, and the sinner despair and be plunged into greater sins. And therefore it is said, Ecclesiasticus 21:5: rebuke and injuries will annul substance. Therefore, because the punishment was sufficient and he did penance, he consequently leads them to show mercy, saying ita ut e contrario magis, etc., where he does three things. First he commands that they spare him, namely the sinner; second he assigns the reason for this, there ne forte, et cetera. Third he leads them to observance of this admonition, there propter quod, et cetera. He says therefore first: I say that the punishment is sufficient for him, and to such an extent that I wish that, on the contrary, you rather forgive, that is, remit. Luke 6:37: forgive, and it shall be forgiven you. Eph. 4:32: forgiving one another, just as God also in Christ has forgiven you. And not only should you forgive, but, what is more, comfort him. And this by setting before oneself examples of sinners who were restored to the state of grace, as is said of David, Peter, Paul, and Magdalene, and by the words of God: Ez. 18:32: I do not desire the death of the sinner, et cetera. I Thess., last chapter: rebuke the restless, comfort the fainthearted, et cetera. He adds, moreover, the reason for this admonition: lest perhaps such a one be absorbed by too abundant sorrow. For someone, on account of sin and the punishment of sin, is sometimes so sunk in sorrow that he is absorbed, since he has no comforter; and this is an evil, because from this there does not follow the fruit of penance which is hoped for, namely correction, but rather, despairing, he gives himself over to all sins, as Cain, when he said: greater is the iniquity, etc., Gen. 4:13; and Eph. 4:19: who, despairing, have given themselves over, et cetera. And on account of this it is said, II Kings 2:26, that despair is a dangerous thing. And therefore David said in Ps. 68:16: nor let the deep swallow me up, et cetera. And therefore, lest this happen, he says comfort him, namely so that he may cease from sin. Isaiah 27:9: this is all the fruit, that sin be taken away. Furthermore the Apostle, not only by reason but from other causes, leads them to this when he says propter quod obsecro, et cetera. And he leads them in three ways. First by entreaties, saying propter quod, namely lest he be absorbed, I beseech, I who am able to command. Philemon v. 8: having much confidence in Christ Jesus to command you, et cetera. Evil prelates do the contrary. Ez. 34:4: with austerity you commanded them, et cetera. That you confirm your charity toward him. This is done if you show your charity toward him, and do not abhor him on account of his sins, nor despise him, but by your consolation cause him to hate his sin, and to love justice. Luke 22:32: and you, once converted, confirm your brothers, et cetera. Second, he leads them by precept, saying for I wrote this for this reason, namely that I might know the proof of you, whether you are obedient in all things. And he says in all things, namely whether in those things which please you, or in those which displease you. For first he had commanded them to excommunicate him, and thus they carried out the Apostle's command; but now, second, he commands them to spare him. And therefore he says whether you are obedient in all things. Third, from the commemoration of a benefit, when he says but to whom you have forgiven anything, etc., as if he were to say: you ought to do this, because I also have done it. For thus you forgave someone and asked me that I should forgive, and I forgave. And this is what he says: but to whom you have forgiven anything, I also, namely, have forgiven. And this is evident. For I also, what I have forgiven, etc.; where four things are touched upon as necessary for a forgiveness or remission of this kind. The first is discretion, namely that it not be remitted indiscriminately and rashly. And therefore he says if anything, namely in due measure. Prov. 4:25: let your eyelids go before, et cetera. The second is the end, because it ought not to be done on account of love or hatred, but on account of some benefit to the Church or to some persons. And therefore he says for your sake. The third is authority, because it ought not to be done by one's own authority, but by that of Christ, who remits sins by authority; but others, to whom it has been entrusted, do so by ministry, and as members of Christ. And therefore he says in the person of Christ, namely not by my own authority. And yet whatever is remitted, Christ remits. John 20:23: whose sins you shall forgive, et cetera. The fourth is necessity; hence he says that we may not be circumvented by Satan. For the devil has deceived many, some indeed by dragging them to the perpetration of sins, but others to excessive rigidity against sinners, so that if he cannot have them through the perpetration of crimes, he may at least destroy those whom he already has through the austerity of prelates, who, not correcting them mercifully, lead them into despair, and thus he destroys these, and the devil's snare encloses those. Eccles. 7:17: do not be excessively just, et cetera. I Peter 5:8: your adversary the devil, et cetera. And this will happen to us, if we do not forgive sinners. And therefore, that we may not be circumvented by Satan, I have forgiven, if I have forgiven anything. For we are not ignorant of his thoughts, namely those of Satan. This is true in general, but in particular no one can know his thoughts, except God alone. Job 41:4: who has uncovered the face of his garment? et cetera.”

“Having set down the first cause of his delay — namely, that he might not come to them in sadness — he here sets down the second cause, which arises from the fruit he was producing in a certain place. And concerning this he does two things. First he sets down the progress of his journey; second, the effect of that progress, at the place Now thanks be to God, etc. Concerning the first he does two things. First he shows the impediment to bearing fruit which he had at Troas; second he adds his journey into Macedonia, at the place but taking leave, etc. He says, therefore, when I had come to Troas for the Gospel, that is, to preach Christ — John 15:16: I have appointed you that you should go, etc. — and a door was opened to me, that is, the minds of men were prepared and disposed to receive the words of preaching and Christ. 1 Cor 16:9: a door is opened to me, etc. Apoc 3:20: behold, I stand at the door, etc. But not in just any way — rather, in the Lord, because this very preparation of the human mind is from divine power. For although the readiness by which minds are prepared is the cause of conversion, yet the cause of this very readiness and preparation is God. Lam, last chapter: convert us, O Lord, to you, and we shall be converted. When, I say, a door was thus opened to me in the Lord, I had no rest for my spirit, that is, I could not do what my spirit willed, that is, dictated. For the spirit is then said to have rest when it accomplishes what it wills, just as the flesh is then said to rest when it has what it desires. Lk 12:19: my soul, you have many good things, etc. The Apostle does not say: I had no rest for my flesh or body, but for my spirit, that is, for my spiritual will, which is that I should establish Christ firmly in the hearts of men. And I was hindered, because I saw hearts prepared and disposed, and I could not preach. But as to why he had no rest for his spirit, he adds, because I did not find Titus my brother, that is, on account of the absence of Titus, and this for a twofold cause. One cause is that, although the Apostle knew all languages — so that he could say: I thank my God that I speak the language of all of you — yet he was more fluent and skilled in the Hebrew language than in the Greek, whereas Titus was more skilled in Greek. And therefore he wanted to have him present, so that he might preach at Troas. And because he was absent — for the Corinthians had detained him — he says, I had no rest for my spirit. But since the gifts of God are not imperfect, and the gift of tongues was specially conferred on the apostles for preaching throughout the whole world — Ps 18:5: their sound has gone forth into all the earth, etc. — the other cause is better, which is that many things pressed upon the Apostle to be done at Troas. For on the one hand it pressed upon him to preach to those who were prepared to receive Christ through faith; on the other hand it pressed upon him to resist the adversaries who were hindering; and therefore, because he alone could not do these things, he was distressed at the absence of Titus, who would have pressed on with the preaching and conversion of the good, while the Apostle resisted the adversaries. And he writes this to them specifically also, to intimate that not only the first cause of his delay was from them, but the second as well. For they themselves, on account of their hardness and dissension, had detained Titus for so long a time; and therefore he says, because I did not find Titus a brother — either in Christ, or as a fellow-helper. Prov 18:19: a brother who is helped by a brother, etc. And because I did not find Titus at Troas, I did not remain there, but, taking leave of them who had been converted and among whom the door had been opened, I set out for Macedonia, where I believed I would find him. The reason for his being in Macedonia is read in Acts 16:9, where it is said that a man of Macedonia, etc. Next, when he says now thanks be to God, etc., he sets down the profit of his progress, and concerning this he does two things. For first he describes the order of his progress; second he excludes the pseudo-apostles from this progress, at the place for this who is so sufficient, etc. Concerning the first he does two things. First he intimates the profit he was making; second he explains a certain thing he had said, at the place a good odor of Christ, etc. Concerning the first it should be known that the Apostle attributes the profit and fruit which he was making not to himself, nor to his own virtue, but to God. 1 Cor 15:10: I labored more abundantly than all, not I, but grace, etc. And therefore he says now thanks be to God, that is, I give. 1 Thess 5:18: in all things give thanks. Eph 5:20: giving thanks, etc. Who always makes us triumph in Christ Jesus, that is, makes us triumph in the preaching of Christ against the adversaries. Here it should be known that preachers of the truth must do two things, namely exhort in sacred doctrine and overcome the one who contradicts. And this in two ways: heretics by disputation, but persecutors by patience. Hence the Apostle touches on these in order here, and therefore he says who triumphs us, as regards those who contradict. Rom 8:37: in all these things we overcome. And 1 Mac 3:19: the victory of war is not in the strength of an army, but from heaven, etc. And he manifests the odor of his knowledge through us in every place, as regards the exhortation of sacred doctrine. But the Gloss explains the odor of his knowledge as, that is, his Son; but it is better that this be said with reference to the difference between the knowledge of God which the other sciences produce and that which faith produces. For the knowledge of God which is had through the other sciences illuminates the intellect only, showing that God is the first cause, that he is one and wise, etc. But the knowledge of God which is had through faith both illuminates the intellect and delights the affection, because it says not only that God is the first cause, but that he is our savior, that he is redeemer, and that he loves us, that he became incarnate for us — all of which things inflame the affection. And therefore it must be said that the odor of his knowledge, that is, the knowledge of his sweetness, he manifests to the believer through us in every place, because this odor is diffused far and wide. Ecclus 24:23: I as the vine have brought forth fruit, etc. Gen 27:27: behold the odor of the son, etc. But because some might say: what is the odor of God in every place? For there are many places in which our preaching is not received. Therefore the Apostle explains, saying: I do not care, because whether they receive the preaching or not, nevertheless the knowledge of God is manifested everywhere through us, because we are the good odor of Christ to God, that is, to the honor of God. And he speaks after the likeness of the law, where it is said that the sacrifice is made into a most sweet odor of sweetness to God; as if he were to say: we are the holocaust which is offered to God as an odor of sweetness. And both in those who are being saved, namely so that they do not perish, which is theirs from God, and in those who are perishing, which is theirs from themselves. Hence Hosea 13:9: your destruction, Israel, is from you, etc. But is the odor the same for the good and the evil? No; rather, to some indeed it is an odor of death unto death, that is, of envy and malice occasionally leading them into eternal death — namely to those who envied the good fame of the Apostle and attacked the preaching of Christ and the conversion of the faithful. Lk 2:34: this one is set for the fall and the rising again, etc. But to others it is an odor of life, of love and good opinion leading them into eternal life — namely to those who rejoice and are converted at the preaching of the Apostle. 1 Cor 1:18: the word of the cross to those who perish, etc. But to those who are saved, etc. Thus, therefore, from the odor of the Apostle the good live, the evil die, just as it is read that at the odor of flowering vines serpents die. Next, when he says: but for these things who is so sufficient, etc., he excludes the pseudo-apostles from this profit, saying, which of those pseudo-apostles is so sufficient for these things, namely, which we true apostles do? As if he were to say: no one. Ps 138:17: your friends, O God, are exceedingly honored. But against this, Prov 27:2: let a stranger praise you, etc. To this Gregory responds, on Ezekiel, that the saints praise themselves for a twofold cause, and not on account of their own glory and vanity. The first cause is so that they may not despair in tribulations, as Job did, when his friends strove to lead him into despair: he brought back to memory the good things he had done, so that, comforted, he might not despair. Hence he said: I made a covenant with my eyes, etc. It is also read of a certain holy father that when he was tempted to despair, he brought back to memory the good things he had done, so that he might be comforted; when he was tempted to pride, he brought back to memory the evil things, so that he might be humbled. The second cause is on account of usefulness, namely so that he might be held in greater renown, and his teaching might more quickly be believed. And on account of this cause the Apostle here praises himself. For the Corinthians preferred the pseudo-apostles to him, and condemned him, and therefore did not obey him as they should. Therefore, so that they would not despise him, but obey him, he prefers himself to them and praises himself, and says but for these things who is so sufficient, as we are? Not the pseudo-apostles, because although they preach, yet they adulterate the word of God, which we do not do. Hence he says we are not as the many, namely the pseudo-apostles, adulterating the word of God, by mixing in contrary things, as heretics do, who although they confess Christ, yet do not say that he is true God. So do the pseudo-apostles, who say that with the Gospel the legal observances must be kept. Likewise not adulterating the word of God, that is, preaching either for the sake of gain, or for the sake of the favor of praise. For in this way adulterous women are so called, when they receive seed from another man for the propagation of offspring. But in preaching, the seed is nothing other than your end or intention, or the favor of one's own glory. If, therefore, your end is gain, if your intention is the favor of your own glory, you adulterate the word of God. This the pseudo-apostles were doing, who preached for the sake of gain. Below, 4:2: nor adulterating the word of God, etc. But the apostles preached neither for the sake of gain, nor their own glory, but for the sake of the praise of God and the salvation of the neighbor. And therefore he adds but from sincerity, that is, with sincere intention, not for gain, and without admixture of corruption. Above, 1:12: from sincerity, etc. But he sets down a threefold reason for this sincerity. The first reason is taken from the dignity of the one sending; for it befits a messenger of truth to speak true things. And therefore he says from God, that is, with that sincerity which is a worthy proclamation of God. 1 Pet 4:11: if anyone speaks, as the words of God. The second is taken from the authority of the one presiding, before whom he stands. Therefore he says before God, before whom we ought to speak with sincerity. 1 Kings 17:1: the Lord lives, in whose sight I stand, etc. The third is taken from the dignity of the matter of which he speaks. For the preaching of the apostles is about Christ, and therefore it ought to be sincere, just as God himself and Christ are. And therefore he says in Christ alone, not about the legal observances, as the pseudo-apostles do. 1 Cor 2:2: nor did I think that I knew anything among you, except Christ, and him crucified.”

“After the Apostle has set forth his excuse, in which he sought the goodwill of his hearers, here he consequently pursues his intention, namely treating of the ministers of the new testament. And concerning this he does two things. For first he commends the dignity of good ministers; but second he sets out at length the malice of evil ministers, and this from chapter 10 onward. Concerning the first he does two things. For first he commends the ministry of the new testament; second he commends the use of this ministry in others, exhorting them to it, at chapter 6: "but helping," etc. Concerning the first he commends this ministry of the new testament from three things. First from its dignity, in this chapter; second from its use, in chapter 4, at "therefore having," etc.; third from its reward, in chapter 5, at "for we know that if," etc. Concerning the first he does two things. First he removes a certain objection; second he commends the ministers of the new testament, at "who has also made us fit," etc. Concerning the first it must be known that the Apostle intends to commend the ministers of the new testament, of whom he himself was one. And therefore, lest the Corinthians should object to him that in this he wished to commend himself, he immediately excludes this, saying, "we begin again ourselves," etc. Where he does two things. First he raises a question; second he responds, at, namely, "or do we need," etc. His question is this: I say that we are not adulterating the word of God, as the pseudo, but from sincerity, as from God. But by saying this, do we begin again to commend ourselves, that is, do we say these things because we wish to seek our own glory and not God's? And he says "again," because in the first epistle he had commended himself enough, when he said: "as a wise master-builder," etc. Therefore we do not say this in order to seek our own glory, but God's. Prov. 27:2: "let a stranger praise you," etc. But he responds to this question when he says, "or do we need," etc. And he shows that he does not gladly commend himself. And concerning this he does two things. First he shows that he does not need the commendation of men; second, that he does not even require this from them, at "but such confidence," etc. Concerning the first he does two things. First he shows that he does not need their commendation for his own glory; second he assigns the cause of this, at "you are our epistle," etc. He says therefore: I say that we do not begin to commend ourselves, because we do not need commendation. And this is what he says: "or do we need," we true ministers, as certain ones, namely the pseudo, letters of commendation, that is, praises sent, to you, from others, or from you, sent to others? But against this, in Col. 4:10 it is said: "Mark, the cousin of Barnabas, concerning whom you have received a command," etc. Also, the legates of the Pope always carry letters of commendation. Therefore it is not evil. I respond. It must be said that to receive letters of this kind from famous persons, so that only through them are they commended and honored, until they themselves come into notice from their own good works, this is not evil; this the legates of the Pope do. But the Apostle was already so known and commended among these people through his own works, that he did not need letters of commendation. And therefore, immediately assigning the cause of this, he adds: "you are our epistle." As if he were to say: I have good letters, I do not need others. And therefore concerning this he does two things. For first he shows what this letter is that he has; second he explains this same thing, at "manifested," etc. Concerning the first he does two things. First he shows what that letter is; second he shows it to be sufficient for his own commendation, at "written," etc. He says therefore thus: "you are our epistle," that is, the epistle through which our dignity is manifested, by which we are commended, so that we do not need other letters. Above, chapter 2: "you are our glory." Gal. 4:19: "my little children, whom I am again in labor for," etc. But is this letter sufficient? Yes, because "written," etc. Where he touches on two things that cause the sufficiency of letters of this kind. One is that it be understood and known by him for whom it is sent, otherwise he would still be seeking it, unless he knew that he had it. And as to this he says, "written in our hearts," because we always hold you in memory, having a special care for you. Phil. 1:7: "because I hold you," etc. The second is that he to whom it is sent should read and know it, otherwise he would not care about its commendation. And as to this he says, "which is known and read by all men." It is known, I say, because you have been instructed and converted through us. But it is read, because by our example others also imitate you. Hab. 2:2: "write the vision, and make it plain upon tablets, that he who reads it may run." But how this epistle is known, he explains, saying "manifested," etc. And concerning this he does three things. First he explains whose this letter is; second, how it is written; and third, in what. But whose it is, he shows thus, that it is Christ's. And therefore he says, "manifested, that you are of Christ," that is, formed and led by Christ, namely principally and authoritatively. Matt. 23:8: "one is your master." But by us secondarily and instrumentally. And therefore he says, "ministered by us." 1 Cor. 4:1: "let a man so regard us," etc. 1 Cor. 3:4: "what then is Cephas," etc. But how it is written, he shows, that it is not with ink, that is, not mixed with errors, as the pseudo-apostles; not changeable and imperfect, like the old law, which brought no one to perfection, Heb. 7:19. For ink is black, by which error is understood, and erasable, by which changeableness is understood. It is not, I say, written with ink, but with the Spirit of the living God, that is, with the Holy Spirit, by whom you live, and by whose teaching you have been instructed. Eph. 1:13: "in whom you have been sealed." But where it is written he suggests, adding, "not on tablets of stone," as the old law, so as to exclude hardness, as if he were to say: not in hearts of stone having hardness, like the Jews. Acts 7:51: "stiff-necked," etc. But "on the fleshly tablets of the heart," that is, in hearts wide from charity, and fleshly, that is, soft from an affection of fulfilling and understanding. Ezek. 36:26: "I will take away from you the heart of stone," etc. "But such confidence," etc. The Apostle above excused himself, that he did not seek his own glory because he did not need it; but here he proves that he himself does not seek his own glory, indeed he does not attribute all the good that he does to himself, but to God. And concerning this he does two things. For first he attributes all the good that he has and does to God; second he assigns the cause of this, at "not that we are sufficient," etc. He says therefore first: I say that we do not need letters of commendation, and that you are our epistle, ministered by us. Nor do we even seek our own glory, but Christ's. And "such confidence," that is, of saying such things, "we have toward God," that is, we refer it to God. Or a confidence tending toward God, from whose strength I say this, because he himself works in me. Which confidence indeed we have "through Christ," through whom we have access to the Father, as it is said in Rom. 5:2, who has united us to God. Jer. 17:7: "blessed is the man," etc. And because united to God through Christ, I have this confidence. Ps. 11:6: "I will act with confidence," etc. But the cause of this confidence is that whatever I do, even the very beginning of the work, I attribute to God. And therefore he says, "not that we are sufficient to think," let alone to say, or to fulfill. For in any process of a work, first there is assent, which comes about through thinking, then a bringing together through the word, and afterward fulfillment through the deed; hence it follows that thus no one has even the thinking from himself, but from God; for there is no doubt that not only the perfection of a good work is from God, but also its beginning. Phil. 1:6: "who has begun a good work in you," etc. And this is against the Pelagians, who say that the beginning of a good work is from us, but the perfection is from God. Isa. 26:12: "all our works," etc. But from this, lest he should seem to take away the freedom of the will, he says "from us, as it were from ourselves," as if he were to say: I can indeed do something, which belongs to free will, but this, which I do, is not from me, but from God, who confers this very power; so that thus he both defends the freedom of man when he says "from us," that is, from our part, and commends the divine grace, when he says "as it were," namely that it proceeds from ourselves, but is from God. The Philosopher also holds this, that man can never do a certain good by free will, without the help of God. And his reasoning is this, that in those things which we do, that must be sought for the sake of which we do them. But it is not possible to proceed to infinity, but one must arrive at something first, namely at counsel. So therefore I do good, because counsel toward this is present in me, and this is from God. Hence he says that the counsel of good is from someone who is above man, moving him to act well. And this is God, who moves both men and all things that act, to their actions, but in different ways. For since a motion of this kind is something received in the thing moved, it is necessary that this come about according to the manner of its own nature, that is, of the thing moved. And therefore he moves all things according to their natures. Those things, therefore, whose nature it is to be of free will, having dominion over their own actions, he moves freely to their operations, as rational and intellectual creatures. But other things not freely, but according to the manner of their nature. But although we are not sufficient to think anything from ourselves, as it were from ourselves, nevertheless we have some sufficiency, by which, namely, we can will the good and begin to believe, and this is from God. 1 Cor. 4:7: "what do you have, that you have not received?"”

“Having commended the ministry of the new testament, here he consequently commends its ministers. And first he sets down two things which correspond to the words stated before. For he had premised the gift received from God, when he said: our sufficiency, etc.; and the confidence conceived from the gift, when he said: such confidence, etc. First, therefore, he determines those things which pertain to the gift received; second, those which pertain to the confidence conceived, there: having therefore such, etc. Concerning the first he does three things. First he shows the gift received from God, namely the ministry of the new testament; second he describes the new testament, there: not of the letter, but of the spirit; third, from the dignity of the new testament he shows the dignity of its ministers, there: if the ministration, etc. He says therefore: I say that our sufficiency is from God, who also made us fit ministers of the new testament, Is. 61:6: ministers of our God, it shall be said to you. And in this we hold the place of the Angels. Ps. 103:4: who makes his Angels, etc. But he not only made us ministers, but fit ones. For God gives to each thing those things by which it can attain the perfection of its nature. Hence, because God appointed the ministers of the new testament, he also gave them fitness for exercising this office, unless there be an impediment on the part of those receiving it. Above 2:16: and for these things who is so fit, namely as the apostles instituted by God? But what this new testament is, he describes, adding: not of the letter, etc. And he describes it as to two things, namely as to that in which it consists, and as to the cause on account of which it was given, there: for the letter kills, etc. Concerning the first it must be known that the apostle speaks profoundly. For it is said Jer. 31:31 ff.: I will make with the house of Israel and the house of Judah a new covenant, not according to the pact which I made with your fathers. And afterward: I will give my law in their inward parts, and I will write it upon their heart, etc. The old testament, therefore, is written in a book, and afterward by the sprinkling of blood, as is said Heb. 9:19: he took blood and sprinkled the book, etc., saying: this is the blood, etc. And thus it is clear that the old law is the testament of the letter. But the new testament is the testament of the Holy Spirit, by whom the charity of God is poured forth in our hearts, as is said Rom. 5:5. And thus, while the Holy Spirit works in us charity, which is the fullness of the law, it is the new testament — not of the letter, that is, to be written by the letter, but of the spirit, that is, by the spirit which gives life. Rom. 8:2: the law of the spirit of life, that is, of the life-giving spirit. But the cause why the new testament was given through the spirit is added, because the letter kills occasionally. For the letter of the law gives only the knowledge of sin. Rom. 3:20: but through the law is the knowledge of sin. But from this, that I know sin, only two things follow. For the law, while it is known through it, does not repress concupiscence, but rather occasionally increases it, inasmuch as concupiscence is carried more fervently toward the forbidden thing. Hence such knowledge, the cause of concupiscence not yet being destroyed, kills; and from this it also adds transgression. For it is more grave to sin against the written law and the natural law together than against the natural law alone. Rom. 7:8: sin, the occasion being taken, not given, etc. But although it kills occasionally, inasmuch namely as it increases concupiscence and adds transgression, nevertheless the old law is not evil, because at least it forbids evils. It is nevertheless imperfect, inasmuch as it does not remove the cause. The law, therefore, without the spirit interiorly imprinting the law in the heart, is an occasion of death. And therefore it was necessary to give the law of the spirit, which, working charity in the heart, gives life. Jn. 6:64: it is the spirit that gives life. Consequently, from these things he shows the dignity of his ministry. And concerning this he does two things. First he shows that the ministry of the new testament is preferred to the ministry of the old testament; second, that it is not only preferred, but that the ministry of the old testament has, as it were, nothing of glory in comparison to the new, there: for neither was that glorified, etc. Concerning the first he does two things. First he shows that the ministry of the new testament is preferred to the old; second he assigns the reason for this, there: for if the ministration, etc. Concerning the first it must be known that the apostle argues from that which is found in Exodus 24, where our text has it that Moses had a horned face, so that they were not able, etc. Another text has "a shining face," which is better said. For it is not to be understood that he had horns literally, as some paint him; but he is called horned on account of the rays, which seemed to be, as it were, certain horns. He argues from this thus. And first through one similitude, and it is an argument from the lesser. For it is clear that if something which is lesser has something of glory, much more does that which is greater. But the old testament is lesser than the new; since therefore that was in glory, so that they were not able, etc., it seems that much more is the new in glory. But that the old testament is lesser than the new he proves in three ways. First as to the effect, because that is the testament of death, this of life, as has been said. And as to this he says that if the ministration of death, that is, the old, which is the occasion of death. And this corresponds to that where it is said: the letter kills, etc. Second as to the manner of its delivery, because the old was delivered in letters on tablets of stone, but the new was impressed by the spirit on fleshly hearts. And this he hints at, when he says formed in letters, that is, perfectly formed, in stones, that is, in tablets of stone. And this corresponds to that where it is said: not of the letter, but of the spirit, etc. Third as to perfection, because the glory of the old testament is without confidence, because the law brought no one to perfection. But in the new there is glory with hope of a better glory, namely an everlasting one. Is. 51:6: my salvation shall be forever. And this he hints at, when he says which is done away, Gal. 5:2: for if you be circumcised, Christ nothing, etc. The conclusion is set down when he says how shall not rather, which is plain. But he assigns the reason for these things consequently, when he says for if the ministration, etc. And his reason is this: glory is owed more to justice than to damnation, but the ministry of the new testament is a ministry of justice, because it justifies interiorly by giving life. But the ministry of the old testament is, occasionally, a ministry of damnation. Above, in the same place: the letter kills, but the spirit gives life. Since therefore the ministration of damnation, that is, the ministration of the old testament, which is occasionally the cause of damnation, as has been said, is in glory, which appeared in the face of Moses, it is clear that much more does it abound in glory, that is, gives abundant glory to its ministers, the ministry of justice, that is, of the new testament, through which the spirit is given, through whom is justice and the consummation of the virtues. Prov. 3:35: the wise shall possess glory. Questions are wont to be raised in this place about the comparison of Moses and Paul, but, if the words of the apostle are rightly considered, they are not necessary, because here the comparison is not made of person to person, but of ministry to ministry. But because the pseudo-apostles could say that although the ministry of the new testament is greater than the ministry of the old testament, nevertheless it is not much greater, and therefore it is good that we attend to that ministry and to this one — which they also were doing, because they observed the legal precepts together with the Gospel at the same time. Therefore here consequently the apostle disproves this, when he says for neither was that glorified, etc. And concerning this he does two things. For first he shows that the ministry of the new testament exceeds the ministry of the old without any comparison; second he assigns the cause of this, there: for if that which is done away, etc. He says therefore: I said that the ministry of justice abounds in glory, and to such an extent that the glory of the old ministry is not to be called glory, because neither was that glorified, etc.: which is explained in two ways. In the first way thus: for neither, etc., that is, that glory is nothing in comparison to this one of the new testament, because that glory was not conferred on all the ministers, but on Moses alone, and it did not shine forth in the whole Moses, but in part, that is, in the face only, particularly. And therefore neither was it glorified, that is, nor ought it to be glorified, on account of the excelling glory, that is, in comparison with the excelling glory of the new testament, which abounds in grace, so that men, purified through it, might be able to see not the glory of man, but of God. In the second way, so that it be punctuated thus: neither was that glorified which shone forth; as if he were to say: for in this part, that is, in respect of this particular nature, we who are servants — it was not glorified, that is, that which shone forth in the old testament was not glorious; and this on account of the excelling glory which is in the new, because that is the glory of God the Father. But he assigns the cause of this consequently, when he says for if that which is done away, etc. And his reason is this: that which is given so that it may pass away is nothing in respect to that which is given so that it may always remain. If therefore the old testament, which is done away, is taken away — 1 Cor. 13:10: when that which is perfect has come, that which is in part shall be done away, etc. For through the glory of Moses it was ministered, at least through a particular glory. It is clear that the new testament remains, because it is begun here, and is perfected in the homeland. Lk. 21:33: heaven and earth shall pass away, but my words shall not pass away. It will be much more in eternal glory, in which it will be perfected. It will be, I say, for us, who are its ministers.”

“Having set down the things that pertain to the commendation of the gift received from God, here he consequently sets down the things that pertain to the commendation of the confidence conceived concerning this gift. Now concerning this he does two things. First, he sets down the confidence conceived from the gift; second, he compares the confidence of the old and the new testament, at *and not as Moses*. He says therefore first: *having therefore such hope* — namely from this, that it has been said to us, namely of seeing the glory of God, Rom. 8:24: *for by hope we are saved* — *we use much confidence*, that is, we work confidently at those things which pertain to the use of this ministry, from which hope grows in us. Prov. 28:1: *The just, like a confident lion, will be without terror.* Jer. 17:7: *Blessed is the man who trusts in the Lord.* Consequently, just as he preferred gift to gift, so he prefers the confidence of the new testament to the confidence of the old testament, when he says *and not as Moses, etc.* And concerning this he does two things: first he sets forth the deed in the old testament; second he explains it, at *which is done away, etc.* Now the deed which he sets forth is read in Exodus 34:34, where it is said that Moses, when he spoke to the people, veiled his face, because on account of the brightness of his countenance the children of Israel could not look upon him. And therefore he says *and not as Moses, etc.*, as if to say: I say that we use much confidence, and so much, that it does not happen to us as Moses did to them, namely by not revealing his face to the people, because the time for revealing the brightness of the truth had not yet come. We therefore have confidence without a veil. Consequently he explains what he had said about the veil, saying *which is done away, etc.* For that veil was the obscurity of the figures, which was done away through Christ. And concerning this he does three things. First he sets down the doing away of this veil; second, how this doing away has place among the Jews, at *but blunted, etc.*; third, how it has no place among the ministers of the new testament, at *but we with unveiled, etc.* He says therefore that Moses put a veil, namely of the figure, over his face, which — namely the veil — *is done away*, that is, it is taken away through Christ, namely by fulfilling in truth what Moses handed down in figure, because all things happened to them in figure. For thus Christ, through his death, removed the veil from the slaying of the paschal lamb, and therefore as soon as he gave up his spirit, the veil of the temple was torn. Likewise, in sending the Holy Spirit into the hearts of believers, that they might understand spiritually what the Jews understand carnally. And he removed this veil, when he opened their understanding, that they might understand the Scriptures, Lk., last chapter. But what effect this doing away has among the Jews, he shows, saying *but blunted, etc.* And concerning this he does two things. First he shows that it was not removed from them in the state of unbelief; second he shows that it will be removed at their conversion, at *but when it shall be converted, etc.* Concerning the first he does two things. First he shows the reason why this doing away has no place among the Jews; second, from this he shows that they still have the veil, at *but even to this present day, etc.* He says therefore that it is done away in those who believe, but not as regards the unbelieving Jews. And the reason for this is, because *their senses are blunted*, that is, their reason is dull, and their senses are weak and blunted, nor can they see the brightness of the divine light, that is, of the divine truth, without the veil of the figures. And the reason for this is that they close their eyes, so that they may not see that the veil of the temple has been torn. And therefore it is from their own fault of unbelief, not from a defect of the truth, because, the veil having been removed, to all who open the eyes of the mind through faith, the truth is most clearly manifested. Rom. 11:25: *blindness in part has happened in Israel.* Jn. 9:39: *for judgment I have come into this world, etc.* For thus Isaiah had prophesied in chapter 6: *blind the heart of this people, etc.* And truly their senses are so blunted, that even to this present day they do not understand the truth manifested to us. But that very veil, which was in the old testament, before the veil of the temple was torn, remains in the reading of the old testament, because they understand it no differently than before, because they still lean upon the figures, so that they do not reveal the truth, that is, they do not understand it; thus they believe the veil of God is not the figure, but the truth — which, namely, is done away as regards believers, and as far as is in itself, for all through Christ, that is, in the faith of Christ, but in them it does not remain, because they do not believe that Christ has come. Consequently when he says *but even to this present day, etc.*, he shows how the veil still exists among the Jews as regards unbelievers, although it has been removed through Christ. Concerning this it must be known, that a veil is said to be put upon someone in two ways: either because it is put upon the thing seen, so that it cannot be seen, or because it is put upon the one seeing, so that he may not see. But for the Jews, under the old law, the veil was put on in both ways. For both their hearts were blinded, lest they should know the truth, on account of their hardness, and the old testament was not yet completed, because the truth had not yet come. Hence, as a sign of this, the veil was on the face of Moses and not on their faces; but, when Christ came, the veil was removed from the face of Moses, that is, from the old testament, because it is now fulfilled, but nevertheless it is not removed from their hearts. And this is what he says *but even to this present day*, as if to say: the veil has been taken away from the believers of the old testament, but still, when Moses is read, that is, when the old testament is expounded to them — Acts 15:21: *Moses from ancient times has in every city those who preach him in the synagogues, etc.* — a veil, that is, blindness, is placed over their heart. Rom. 11:25: *blindness in part has happened, etc.* But when and how that veil is removed from them, he shows consequently, when he says *but when it shall be converted, etc.* And first he describes the manner of removing this veil; second he gives the reason for this, at *but the Lord is the Spirit, etc.* He says therefore, that that veil is still in them, not that the old testament is veiled, but because their hearts are veiled. And therefore, in order that it may be removed, nothing remains except that they be converted, and this is what he says *but when it shall have been converted*, namely someone of them to God through faith in Christ, from that very conversion the veil will be taken away. Isa. 10:21: *the remnant shall be converted, etc.* And this same thing is found in Rom. 9:27. And note, that when he was treating of blindness, he speaks in the plural, hence he says *over their hearts*; but when he speaks of conversion, he speaks in the singular, saying *but when it shall be converted*, in order to show their readiness toward evil, and their difficulty toward good, as if few are converted. But the reason why they should be converted, and the veil removed, is in this way, because God wills it. For someone could say, that that veil was put on by the precept of the Lord, and therefore it cannot be removed. But the Apostle shows, that it not only can be removed, indeed that it is removed by him who is the Lord. And this is what he says *for the Lord, etc.* This can be read in two ways. In one way, that "Spirit" be taken on the part of the subject, so that it is said: *the Spirit*, that is, the Holy Spirit, namely who is the author of the law, *is the Lord*, that is, he works from his own free choice. Jn. 3:8: *the spirit breathes where it wills.* 1 Cor. 12:11: *dividing to each as he wills.* *But where the Spirit of the Lord is, there is liberty*; as if to say: because the Spirit is the Lord, he can give liberty, that we may be able to use the Scripture of the old testament freely, without a veil. And therefore, those who do not have the Holy Spirit, cannot use it freely. Gal. 5:13: *you have been called unto liberty.* 1 Pet. 2:16: *as free, and not as having liberty as a veil of malice.* In another way, that by "Lord" Christ be understood, and then it is read thus: *the Lord*, that is, Christ, *is spiritual*, that is, a spirit of power, and therefore *where the Spirit of the Lord is* — that is, the law of Christ understood spiritually, not written in letters, but impressed on hearts through faith — *there is liberty*, from every hindrance of the veil. But it must be known, that on occasion of these words, namely *where the Spirit of the Lord is, there is liberty*, and of those, namely *the law is not laid down for the just*, some have erroneously said that spiritual men are not bound by the precepts of the divine law. But this is false; for the precepts of God are the rule of the human will. But there is no man, nor even an Angel, whose will it is not necessary to be regulated and directed by the divine law. Hence it is impossible for any man not to be subject to the precepts of God. But this that is said, *the law is not laid down for the just*, is explained thus: that is, on account of the just, who are moved by an interior habit to those things which the law of God commands, the law is not laid down; but on account of the unjust — not but that the just also are bound to it. And likewise *where the Spirit of the Lord is, there is liberty* is understood, because he is free who is his own cause; but a servant is for the sake of a master. Whoever therefore acts from himself, acts freely; but he who is moved by another, does not act freely. He therefore, who avoids evils, not because they are evil, but on account of the commandment of the lord, is not free; but he who avoids evils, because they are evil, is free. But this the Holy Spirit does, who perfects the mind inwardly through a good habit, so that thus he takes care out of love, as if the divine law commanded it; and therefore he is called free, not but that he is subject to the divine law, but because from a good habit he is inclined to do this, which the divine law ordains. Then, when he says *but we all, etc.*, he shows how the faithful of Christ are entirely free from this veil. He says therefore: I say that this veil is taken away from them, when someone shall have been converted as we are — not merely someone, but all of us who are faithful of Christ. Lk. 8:10: *to you it has been given, etc.* *With face unveiled*, not having a veil over the heart, as they do. And by "face" is understood the heart, or the mind, because just as by the face one sees bodily, so by the mind one sees spiritually. Ps. 118:18: *uncover my eyes, etc.* *The glory of the Lord*, not of Moses: for glory signifies brightness, as Augustine says. But the Jews saw a certain glory in the face of Moses from this, that he had spoken with God. But this glory is imperfect, because it is not the brightness by which God himself is glorious; and this is to know God himself. Or *the glory of the Lord*, that is, the Son of God. Prov. 10: *the glory of a father is a wise son, etc.* *Beholding* is not taken here from a watchtower, but from a mirror, that is, knowing the glorious God himself through the mirror of reason, in which there is a certain image of him. And we behold him thus when a man, from consideration of himself, rises up into some knowledge of God, and is transformed. For since all knowledge is through an assimilation of the knower to the known, it is necessary that those who see be transformed in some way into God. And if indeed they see perfectly, they are perfectly transformed, as the blessed in the fatherland through the union of enjoyment, 1 Jn. 3:2: *but when he shall appear, etc.* But if imperfectly, imperfectly, as here through faith, 1 Cor. 13:12: *we see now through a mirror in an enigma.* And therefore he says *into the same image*, that is, as we see, *we are transformed*, I say, *from brightness into brightness*, in which he distinguishes a threefold degree of knowledge in the disciples of Christ: the first is from the brightness of natural knowledge into the brightness of the knowledge of faith. The second is from the brightness of the knowledge of the old testament, into the brightness of the knowledge of the grace of the new testament. The third is from the brightness of natural knowledge and of the old and new testament, into the brightness of eternal vision. Below, 4:16: *although the one who is outward, etc.* But whence is this? Not from the letter of the law, but as from the Spirit of the Lord. Rom. 8:14: *whoever are led by the Spirit of God.* Ps. 142:10: *your good spirit shall lead, etc.*”

“Having shown the dignity of the ministry of the new testament, the Apostle here consequently determines concerning the use of the ministry. And concerning this he does two things. For first he shows the use of this ministry, which ought to be in the doing of good things; second, that use which ought to be in the patient enduring of evils, at the place "but we have a treasure," etc. Concerning the first he does two things. First he sets down the use of this ministry; second he excludes an objection, at the place "but if," etc. He says therefore: since, then, a ministry of this kind is of such great dignity in itself and in its ministers, therefore "having this administration," that is, this dignity of administering spiritual things. 1 Cor. 4:1: "let a man thus regard us, as ministers," etc. Rom. 11:13: "as long as I am apostle of the Gentiles, the ministry," etc. "Having," I say, not from ourselves, or from our own merits, but "according as we have obtained mercy from God," that is, from the mercy of God, which we have obtained from God in this. 1 Tim. 1:13: "I obtained mercy," etc. Consequently, when he says "we do not fail," etc., he describes the use of this ministry, which ought to be concerned with the doing of good things, and this in two respects. First as to the avoidance of evils; second as to the working of good things, "in the manifestation," etc. Now he teaches that evils are to be avoided in the use of this ministry, both as to life and as to doctrine. But as to life, in two ways, namely as to action, and as to intention. For if anyone avoids doing evil deeds, and does so with a good intention, he perfectly avoids evils. Now in action evil is avoided by patiently bearing evils in adversity, and therefore he says "we do not fail," through impatience. Gal. 6:9: "but in doing good let us not fail." 2 Cor. 12:10: "when I am weak, then I am stronger and powerful." It is also avoided in prosperity, by using temperately the things that turn out prosperously, and therefore he says "but we renounce the hidden things of shame," that is, we remove from ourselves the things that make a man base and shameful, namely unclean and base things, and even hidden ones, not only manifest ones. James 1:21: "let us cast away all uncleanness." Eph. 5:12: "the things that are done by them in secret, a shameful thing," etc. In intention, however, the evil of life is avoided if the intention is right, and as to this he says "not walking in craftiness," that is, in craftiness and pretense and hypocrisy, which the false do, who outwardly pretend one thing, and inwardly carry on another in the heart. Job 36:13: "the pretenders and the crafty provoke the wrath of God." In doctrine, however, evil is avoided when the word of the Lord is set forth in the due manner, and as to this he says "not adulterating the word." Which is explained in two ways, as is evident above. And first, not mixing false doctrine into the doctrine of Christ, which the false did, saying that the legal observances ought to be kept along with the Gospel. Second, not preaching for the sake of gain, or for one's own glory. And of these the first is the wolf, the second the hireling. But he who preaches true things, and for the glory of God, is the shepherd. Hence Augustine: "the shepherd is to be loved, the wolf is to be avoided, but the hireling is to be tolerated for a time." But since it is not enough for perfect righteousness merely to avoid evils, but a good work is required, therefore he consequently adds concerning the working of good things in this very use of the ministry. And a threefold good is set down, which stands against a threefold evil. The first good against the evil of doctrine; the second against the evil of action; the third against the evil of intention. Against the evil of doctrine, which ought to be avoided, he sets the good of manifest truth. And as to this he says "in the manifestation of the truth," as if to say: we do not fail, but, avoiding evils, we walk and make progress in the manifestation of the truth, that is, we manifest the pure truth. John 18:37: "for this I was born, that I might bear witness to the truth." Ecclus. 24:31: "those who make me clear will have eternal life." Against the evil of action they do good works, and as to this he says "commending ourselves," etc. And we do this not by saying good things about ourselves, because one who commends himself is not easily believed, but by doing good things, because we perform such works that from the works themselves we render ourselves commendable, "to every conscience of men." 1 Pet. 2:12: "your conduct among the Gentiles," etc. Against the evil of intention we do the good by rendering ourselves commendable, not only to every conscience of men, but also "before God," who beholds the hearts. Below, 10:18: "for it is not he who commends himself that is approved," etc. Rom. 12:17: "providing good things, not only before," etc. And, according to Augustine in the Gloss, the Apostle here fulfills the Lord's commandment, Matt. 5:16: "thus let it shine," etc., and likewise chapter 6:1: "take heed lest your righteousness," etc.—the first in that he says "commending ourselves," etc.; the second, indeed, in that he says "before God," Rom. 2:28: "for it is not he who is in the manifest," etc. Or all this can, more according to the continuity of the letter, be read thus, so that it is said: therefore "having this administration, according as," etc., "we do not fail"—supply: by doing good—"but we renounce," etc., and again, "in the manifestation of the truth"; the same manner of explaining, however, being preserved, as in the first reading.”

“Here he then answers a tacit objection. For someone could say to him: you say that you do not fall short in the manifestation of the truth of Christ, but this does not appear to be so, because many contradict you. He therefore answers this question. And concerning this he does two things. First he answers the aforesaid question; second he excludes a certain doubt which seems to follow from his answer, at *for we do not preach ourselves*, etc. Concerning the first he does three things. First he shows to whom the truth of Christ is hidden; second he assigns the cause of this hiding, at *in whom the God of this world*; third he shows that this is not from any defect of the truth of the Gospel, that it should be hidden, at *that it should not shine*, etc. He says therefore: I said that we do not fall short in manifestation, *that*, that is *but*, *if our Gospel*, namely which we preach, *is covered*, that is hidden, it is not covered to all, but to those only *who perish*, namely by providing an impediment lest it be manifested to them. 1 Cor. 1:18: *the word of the cross is foolishness to those who perish*, etc. The cause therefore of this hiding is not on the part of the Gospel, but on account of their own fault and malice. And this is what he adds, *in whom the God of this world*, etc. And this can be expounded in three ways. In the first way thus: *the God of this world*, that is the God who is Lord of this world and of all things by creation and nature, according to that of Ps. 23:1: *the earth is the Lord's, and the fullness thereof, the world*, *has blinded the minds of unbelievers*, not by inducing malice, but deservedly, indeed by the demerit of preceding sins, by withdrawing grace. Is. 6:10: *blind the heart of this people*, etc. Whence he also hints at preceding sins, when he says *of unbelievers*, as though their unbelief had been the cause of this blinding. In the second way thus: *the God of this world*, that is the Devil, who is called the God of this world, that is of those living worldly, not by creation but by imitation, whereby worldly people imitate him. Wisdom 2:25: *they imitate him, who are*, etc. And he blinds here by suggesting, drawing, and inclining toward sins. And so when they are now in sins, they are covered in the darkness of sins lest they see. Eph. 4:18: *having their understanding darkened*, etc. In the third way thus: God has the nature of the ultimate end, and the fulfillment of the desires of the whole creature. Whence whatever anyone sets up for himself as an ultimate end, in which his desire rests, can be called his God. Whence when you hold delights as your end, then delights are called your God; likewise also if the pleasures of the flesh, or honors. And then it is expounded thus: *the God of this world*, that is that which men living worldly set up for themselves as an end, as for instance pleasures, or riches and the like. And thus God blinds minds, insofar as he impedes men from being able to see the light of grace here, and of glory in the future. Ps. 57:9: *fire fell upon it*, namely of concupiscence, so that they should not see the sun. So therefore the blinding of unbelievers is not on the part of the Gospel, but from the fault of unbelievers. And therefore he adds *that it should not shine*, etc. Where it must be known that God the Father is the fount of all light. 1 John 1:5: *God is light, and in him there is no darkness*, etc. From this fontal light, moreover, is derived the image of this light, namely the Son, the Word of God. Heb. 1:3: *who being the brightness*, etc. This brightness of glory therefore, image of the fontal light, took on our flesh and did many glorious and divine works in this world. The declaration therefore of this light is the Gospel, whence the Gospel is also called the knowledge of the clarity of Christ, which knowledge indeed has an illuminative power. Wisdom 6:13: *wisdom is bright, and never fades away*, etc. And indeed, as far as it is in itself, it shines in all and illumines all, but those who provide an impediment are not illumined. And this is what he says: therefore he has blinded the minds of unbelievers, namely so that it should not shine forth in them, namely in the minds of unbelievers, although in itself it is shining forth, the illumination of the Gospel which illumines. Which indeed is illumining, because it is the glory of Christ, that is the clarity. John 1:14: *we have seen the glory*, etc. Which glory indeed comes to Christ from this, that he is the image of God. Col. 1:15: *who is the image of the invisible God*. Note, according to the Gloss, that Christ is the most perfect image of God. For in order that something be perfectly the image of another, three things are required, and these three are perfectly in Christ. The first is likeness, the second is origin, the third is perfect equality. For if between the image and that of which it is the image there were unlikeness, and the one did not arise from the other, likewise also if there were not perfect equality, which is according to the same nature, there would not there be the perfect nature of an image. For the likeness of the king on a coin is not perfectly called the image of the king, because equality according to the same nature is lacking there; but the likeness of the king in his son is called the perfect image of the king, because those three things which have been mentioned are there. Since therefore these three are in Christ the Son of God, namely that he is like the Father, arises from the Father, and is equal to the Father, he is most greatly and perfectly called the image of God. Then, when he says *for we do not preach ourselves*, etc., the Apostle removes a certain doubt. For someone could say to the Apostle, against the aforesaid: above you said that your Gospel is covered, now you say that the Gospel of Christ illumines; if therefore it be granted that the Gospel of Christ is illumining, it cannot follow from this that your Gospel is covered. And therefore to remove this, he does two things. First, he shows that his own Gospel and Christ's are the same; second, he shows whence it is that his Gospel is illuminative, at *for God who said*, etc. He says therefore first: I say that the manifestation of the clarity of Christ is the Gospel of Christ and ours. Ours indeed as preached by us; Christ's indeed, as preached in that very Gospel. And this is what *we do not preach ourselves*, that is we do not commend ourselves, nor do we turn our preaching to ourselves, that is to our own praise or profit, but we refer everything to Christ and his praise. 1 Cor. 1:23: *but we preach Christ*, etc. Ps. 72:28: *that I may declare all your works*, not mine, *in the gates*, etc. *But Jesus our Lord, and ourselves your servants through Jesus*. As if he were to say: we preach Jesus as Lord, but ourselves as servants. And the reason for this is that we principally seek the praise of Christ and not our own. For a servant is one who exists for the advantage of his lord. And hence it is that a minister of the Church who does not seek the honor of God and the advantage of his subjects is not called a true ruler, but a tyrant. For whoever rules well ought to be like a servant, seeking the honor and advantage of his subjects. Gen. 25:23: *the elder shall serve the younger*. 1 Cor. 9:19: *whereas I was free, I made myself the servant of all of you*. Then, when he says *for God who said*, etc., he shows whence his Gospel has illuminative power. Here note the order of proceeding kept by the Apostle, which is this: we formerly, namely before we were converted to Christ, were in darkness just as you and others, in whom the clarity of the glory of Christ does not shine. But now, after Christ has called us through his grace to himself, that darkness has been removed from us, and now the power of the glory of the clarity of Christ shines in us; and it shines forth in us to such a degree that we are not only illumined so that we can see, but also so that we illumine others. From spiritual grace, therefore, and the abundant shining-forth of the clarity of the glory of Christ in us, our Gospel has illuminative power. And this is what he says: I say that our Gospel illumines for this reason, that God, who said, that is by precept alone made, light to shine forth, which was in the separation of the elements, when he illumined the dark chaos by the light which he made. Gen. 1:3: *he said, let there be light*. Ecclus. 24:6: *I made that light should arise in the heavens*, etc. This same God, I say, has shone in our hearts, that is in our minds, previously darkened through the absence of the light of grace and the obscurity of sin. Luke 1:79: *to enlighten those who are in darkness*, etc. He has shone, I say, not only that we should be illumined, but *unto illumination*, that is that we should also illumine others. Eph. 3:8: *to me, the least of all the saints, is given*, etc. Matt. 5:14: *you are the light*, etc. *Unto illumination*, I say, *of the knowledge*, that is that we may make others know. I say, *of the clarity of God*, that is of the clear divine vision, *in the face of Jesus Christ*. The Gloss: that is through Jesus Christ, who is the face of the Father, because without him the Father is not known. But it is better said thus: unto the illumination of the holy clarity of God, which clarity indeed shines in the face of Christ Jesus, that is that through that very glory and clarity, Christ Jesus may be known. As if he were to say: in sum, God has shone upon us unto illumination, to this end, that from this Jesus Christ may be known and preached among the nations.”

“Above all the work of the new Testament as regards good actions, he now goes on to treat of its usefulness as regards the endurance of evils. And concerning this he does two things. First he shows the endurance of evils which they were suffering; second he makes this plain, at *for we who live*, etc. Concerning the first he does three things. First he gives the cause why they are exposed to tribulations by God; second he shows that in these tribulations they behave patiently, at *we suffer tribulation in all things*, etc.; third he assigns the reason for this patience, at *always the mortification of Jesus*, etc. He says therefore: God has shone into our minds for the enlightenment of others, and this light is the greatest treasure. Wis. 7: *for the treasure is infinite*, etc. Is. 33: *the riches of salvation is wisdom*, etc. Now this greatest treasure we do not have in a precious place, but in a thing that is cheap and made of clay; and the reason for this is that its efficacy might be attributed to God. And this is what he says: *we have this treasure*, that is, that light by which we enlighten others, *in vessels of clay*, that is, in a body that is fragile and cheap. Ps. 102: *he himself has known our frame*. Jer. 18: *as clay in the hand of the potter, so are you in the hand*, etc. Is. 64: *and now, Lord, you are our father, but we are clay*. Therefore we have it in vessels of clay, so that the sublimity of this light might be *of the power of God*, that is, be attributed to God, and not believed to be from ourselves. For if we were rich, if powerful, if noble according to the flesh, whatever great thing we did would be attributed not to God but to ourselves. But now, because we are poor and contemptible, this sort of sublimity is attributed to God and not to us. And therefore God wills us to be held in contempt, and to be exposed to tribulations. Deut. 32: *lest they should say: our hand is exalted*, etc. And 1 Cor. 1: *that no flesh should glory*, etc. Wis. 12: *you sent forth your forerunners lest they should say*, etc. Consequently, when he says *we suffer tribulation in all things*, etc., he shows their patience in the things which they suffer. And concerning this he does two things. First he shows the evils which they suffer in general; second he enumerates them in particular, at *we are made poor, but not destitute*, etc. He says therefore: Truly we have this treasure in vessels of clay, because *we suffer tribulation in all things*; as if to say: no manner of being troubled is lacking to us. Acts 14: *through many tribulations*, etc. Nor is it a wonder, since as is said in the last chapter of Luke: *it behooved Christ to suffer, and so to enter*, etc. And although we are thus troubled, nevertheless *we are not straitened*. And he speaks after the likeness of a traveler, who, when no way is open to him by which he might go out of some narrow place, is straitened. As if to say: men who trust only in the world are straitened, if they are troubled on every side by the world, because no way of remedy is open to them, since they hope in nothing but the world. But we, although we are troubled in the world, because nevertheless we trust in God and hope in Christ, a way of escape and of help from God is open to us, and therefore we are not straitened. Consequently, when he says *we are made poor*, etc., he enumerates the tribulations in particular. Now there are four things in which men are accustomed to be troubled, and in these the apostles were troubled, namely in exterior things, in the unrest of their state, in the wounding of their reputation, and in the affliction of their own body. As to the first, therefore, he says *we are made poor*, that is, we are impoverished. For *aporos* in Greek is called *poor* in Latin; as if to say: we are so poor that necessary things are lacking. 1 Cor. 4: *even to this hour we hunger*, etc. But *we are not destitute* of God, who is our treasure. For riches are not sought for their own sake, but for the sufficiency of life. Whence men who are without the help and hope of God, if they lack riches, are destitute; but those who trust and hope only in God, however much they are made poor, are not destitute. Below, ch. 6: *as having nothing, and possessing all things*. But this does not suffice either — indeed, along with this we are troubled — *we suffer persecution*, namely from place to place. Matt. 10: *they will persecute you*. But *we are not forsaken* by God, who does not fail to provide help. Heb., last chapter: *I will not leave you*, etc. Ps. 9: *let them hope in you who know you*, etc. But along with this we are wounded in reputation, because *we are humbled*, that is, we are despised and reckoned as nothing. Jn. 16: *the hour comes, that whoever kills you*, etc. Matt. 5: *blessed will you be when they hate you*, etc. But because when someone is despised, and the cause of the contempt is present, the one who is despised is accustomed to be confounded; but when the cause is not present, he is not confounded, and in their case the cause of contempt was not present, therefore he says *we are not confounded*. As if to say: because the cause is not present, we do not care. Ps. 30: *in you, Lord, have I hoped, let me not be confounded*, etc. But as though these were few, he adds, for the heightening of the tribulation, saying *we are cast down to the perils of death, but we do not perish*, that is, we do not cease from good, or we do not perish because God sustains us. Job 11: *when you shall think yourself consumed*, etc. 1 Cor. 4: *as the refuse of this world*, etc. Ps. 43: *we are esteemed as sheep*, etc. Consequently, when he says *always the mortification*, etc., he adds the reason for this patience. Concerning which it must be known that in Christ such was the process: for from the beginning of his conception, having passable flesh, he suffered and died, but nevertheless within he lived by a spiritual life. But after the resurrection, that spiritual and glorious life was carried through even to the body, and the body itself was made glorious and immortal, because: *Christ rising from the dead, dies now no more*, etc. Whence from this a twofold state is taken in the body of Christ, namely of death and of glory. And therefore he says: that for this reason we patiently sustain the perils of death and the sufferings, that we may arrive at the glorious life. And this is what he says: *thus we always sustain*, that is, in all things and everywhere, *the mortification of Jesus*, that is, on account of Jesus, or after the likeness of the death of Jesus, Gal., last chapter: *the marks of the Lord Jesus*, etc. Because on account of the truth we have suffered, just as Jesus also. *In our body*, not only in the mind, Ps. 43: *for your sake we are put to death all the day*. *That the life of Jesus*, that is, the life of grace which Jesus gives; or the life of glory to which Jesus arrived through his sufferings, Lk. 24: *ought not Christ to have suffered, and so to enter into glory*, that is, might manifestly appear even to enemies. He says therefore *in* the future, namely in the resurrection, or even now the life of glory, *in our bodies*, not only in our souls, Judges 7: *the pitchers being broken, the lamps appeared*. And therefore Ambrose says: he did not fear to die, on account of the promised resurrection. *Bearing about*, that is, carrying and sustaining everywhere, because wherever we go we suffer and are not cut down. And this is so that *the life of Jesus*, which now lies hidden in our heart, *may be made manifest in our bodies*, namely when he will reform the body of our lowliness, etc., Phil. 3:21. Col. 3: *you are dead, and your life*, etc. 2 Tim. 2: *if we have died together, we shall also live together*.”

“Having set down the patience of the apostles in evils, and the cause of that patience having been shown, here the apostle consequently makes these things clear; and first he makes clear what he said about the hope of glory; second, what he said about his patience, at the place "therefore we do not fail," etc. Concerning the first he does two things. First he makes clear the hope of glory which he has; second he shows whence this hope comes to him, at the place "but having the same," etc. Concerning the first he does three things. First he shows how he bears the mortification of Jesus in his body; second he makes clear how he bears the life of Jesus, at the place "that also the life," etc.; third he makes clear what comes of this for himself and for others, at the place "therefore death," etc. He says therefore first: I say that we bear the mortification in our bodies, not that we die, but because we who live, by bodily life or by virtues, are always handed over to death, or to the dangers of death. And this indeed, for the sake of Jesus. Ps. 43:22: "we are accounted as sheep," etc. But how we bear the life of Jesus in the body he explains, adding: "so," namely that the life of Jesus, immortal and impassible, may be made manifest in our flesh, now mortal, so that our mortal flesh may receive immortality in the resurrection. 1 Cor. 15:53: "but this mortal must put on," etc. But what comes of this, he adds, saying "therefore death works," that is, exercises its dominion in us, "but life," namely the present life, "works in you," because you are in prosperity, according to that word, 1 Cor. 4:10: "we are fools," etc. So that death works in us a great good, namely the attainment of spiritual life. Ps. 115:15: "precious in the sight of the Lord is the death of his saints," etc. But the earthly life which you love works in you a great evil, namely eternal death. Prov. 10:16: "the work of the just is unto life," etc. John 12:25: "he who loves his soul in this world," etc. Or otherwise: there were two things in Christ, bodily death and spiritual life. He says therefore "therefore death," etc., as if to say: in us not only does spiritual life work, insofar as we imitate spiritually, but death also works, that is, on account of the hope of resurrection, and on account of the love of Christ, the traces of the death of Christ appear in us, insofar as we are exposed to the sufferings of death, Ps. 43:22: "for thy sake we are put to death all the day long;" but in you only the life of Christ works, through which life faith is planted in you, and spiritual life. But whence this hope of certitude comes to the apostle, he adds, saying "but having," etc. And concerning this he does two things. First he sets down the cause of the certitude; second he concludes the certitude itself, at the place "knowing that he who," etc. But the cause of this certitude is the spirit, infusing faith into their hearts. Hence first he sets down this cause; second he makes it clear by an example, at the place "as it is written," etc. He says therefore: from this we hope and do not fail, because we are having the same spirit of faith which the ancients had, because, although the times have changed, yet the spirit and faith have not changed, except that they believed Christ was to come and to suffer, but we believe that he has come and has suffered. And this spirit is the Holy Spirit, who is the spirit of faith. 1 Cor. 12:11: "but all these things one and the same spirit works," etc. And in the same place: "to another faith in the same spirit." Having therefore this spirit, which the ancients had, we do the same things as they, and we believe. But what they did, Ps. 115:10 says: "I believed," namely God, and perfectly. And this all the ancients did. Heb. 11:39: "all these by the testimony of faith," etc. "For which cause," namely I believed, "I have spoken," that is, I have confessed the faith. Rom. 10:10: "with the heart we believe unto justice," etc. Which we also do, because on account of the fact that we believe, we speak and confess the faith and preach. Acts 4:20: "for we cannot but speak the things which we have seen and heard." The Holy Spirit therefore is the cause of this certitude. Finally therefore he concludes the intended conclusion, namely the certitude itself. And first concerning his own salvation; second concerning the salvation of others, at the place "and will set with you," etc. He says therefore "knowing," that is, having certain knowledge, "that he who raised up Jesus," that is, God the Father, or the whole Trinity, "will raise us also with Jesus," namely that we may take up the same glory with Jesus, because since we are his members, we ought to be with the head. John 12:26: "I will, Father, that where I am, there also my minister may be," etc. Rom. 8:11: "he who raised up the Lord Jesus from the dead, will raise," etc. And I am certain not only of our salvation, but also of yours, because "he will set us with you," that is, we shall be together; because just as we are members of Christ, so also you through us. 1 Thess. 4:16: "and so we shall always be with the Lord." Matt. 24:28: "wherever the body shall be," etc. And therefore he says "with you," so as to encourage them to good, insofar as he shows them not to be inferior, but equal. And well can I say this with certainty, because all things are for your benefit. For all things which we endure, all the graces which we receive from God, are for you, namely that you may be instructed by our example. And this for the reason that the grace abounding from us may abound in you through many unto the glory of God, that is, that many may give thanks to God for so great a benefit. Eph. 5:20: "giving thanks to God and the Father," etc.”

“Having set forth the patience which the apostles had in tribulations, and having made manifest the reward which they awaited, here he consequently treats of the cause of patience and the manner, or reason, of patience. And concerning this he does three things. For first he suggests the patience of the saints; second, the cause of patience, at *while we look not*, etc.; third, the recompense of patience, at *for that*, etc. Concerning the first he intends to show that the patience of the saints is invincible. And this is what he says, *for which cause*, namely because we are knowing that he who raised up Jesus from the dead will raise us up also and will place us with you, therefore *we faint not*, namely in tribulations, that is, we are not brought to this, that we cannot bear and sustain further for the sake of Christ. For to faint is the same as to be unable to bear. Jer. 20: *I fainted, not being able to bear*. But the reason why we do not faint is that although in some respect we do faint, namely as to the outward man, yet in some respect we are always renewed, namely as to the inward man. And this is what he says, *but though he who is without*, etc. Here it must be known that on the occasion of these words a heretic, Tertullian by name, said that the rational soul, which is in the body of man, has a corporeal figure and corporeal members, just as the body has: and this is called the inward man; but the body, with its senses, is called the outward man. Which indeed is false. Whence, for the understanding of this word, it must be known that even according to the Philosopher in the *Ethics*, and according to the custom of speaking, each thing is said to be that which is more principal in it — for instance, because in a city the power and the council are more principal, what the power and council do is said to be done by the whole city. Now that which is more principal in man can be judged both according to truth and according to appearance. According to truth, indeed, that which is more principal in man is the mind itself, whence according to the judgment of spiritual men the mind is called the inward man. But according to appearance, that which is more principal in man is the outward body with its senses; whence according to the judgment of those who consider only corporeal and sensible things and savor earthly things, whose god is the belly, the body with its senses is called the outward man. And therefore, according to this manner, the apostle speaks here, saying, *though our man*, namely the body with the sensitive nature, *is corrupted*, in tribulations, fastings and abstinences and vigils, Rom. 6: *our old man together*, etc. Habac. 3: *let rottenness enter*, etc., yet *this man, who is within*, namely the mind, or reason fortified by hope of the future reward and strengthened by the defense of faith, *is renewed*. Which is to be understood thus: for oldness is the way to corruption. Hebr. 8, v. 13: *what is grown old and aged*, etc. Now human nature was founded in integrity, and if it had remained in that integrity, it would always be new; but through sin it began to be corrupted; whereby it comes about that whatever followed upon this — such as ignorance, difficulty toward the good, and proneness to evil, penalty, and other such things — all pertains to oldness. Therefore when human nature lays aside these things that follow upon sin, then it is said to be renewed. Which laying-aside indeed begins here in the saints, but will be perfectly consummated in the homeland. For here the oldness of guilt is laid aside: for the spirit lays aside the oldness of sin and is subjected to the newness of righteousness. Here the understanding lays aside errors and takes up the newness of truth; and, according to this, he who is the inward man, namely the soul, is renewed. Eph. 4: *be renewed in the spirit of your mind*. But in the homeland even the oldness of penalty will be taken away. Whence there the renewal will be consummated. Ps. 102: *it shall be renewed like the eagle's*, etc. But because the saints daily make progress in purity of conscience and in the knowledge of divine things, therefore he says *day by day*. Ps. 83: *ascents in his heart*. So then patience is invincible, because it is renewed day by day. The third principal part, namely the cause of this patience, is the recollection of the reward, which is most efficacious, because, according to Gregory, *the recollection of the reward diminishes the force of the scourge*. And this is what he says, *for that which*, etc., as if he were to say: the tribulations which we suffer here are nothing, if regard be had to the glory which we obtain from them. Whence he compares the state of the saints, who are in this present life, to the state of those who are in the homeland, and he sets down five things corresponding to one another in each state. For first, the state of this life in the saints is a state which, as far as it is in itself, is small and, as it were, imperceptible. Whence he says *that*, that is, the least. Is. 54: *for a moment, in a little I forsook thee*. Likewise, transitory. Whence he says *in the present*, that is, in this life, which is in afflictions and troubles. Job 7: *the life of man is a warfare*, etc. Likewise, the brevity of time. Whence he says *momentary*. Is. 54: *in a moment of indignation I hid my face for a little while from thee*, etc. For the whole time of this life, compared to eternity, is nothing but momentary. Likewise it is light. Whence he says *light*. For although above, 1:8, it is said: *we were burdened above measure*, because indeed it is grievous to the body, yet to the spirit fervent with charity it is most light. Augustine: *love makes all grievous and monstrous things easy and almost nothing*. Likewise it is full of pain. And therefore he says *of tribulation*. Mich. 7: *I will bear the wrath of the Lord*, etc. But as to the state of beatitude he sets down five things, because against what he says, *that*, he sets *above measure*, that is, above measuring. Rom. 8:18: *I reckon that the sufferings are not worthy*, etc. But against this, Matth. 16:27: *he will render to each according to his works*. Therefore not above measure. I answer. It must be said that this word *but* does not designate an equality of quantity, namely that as much as one has merited, so much he should be rewarded, but designates an equality of proportion, namely that he who has merited more should receive more of reward. Likewise against what he says, *in the present*, he sets *in loftiness*, that is, in a lofty state without disturbance. Is. 58:14: *I will lift thee up above the height of the clouds*, etc. Against what he says, *momentary*, he sets *eternal*, Is. 35:10: *everlasting joy shall be upon their heads*, etc. Against what he says, *light*, he sets *weight*. And he says *weight* for two reasons. For weight inclines and draws to its own motion those things which are subject to it. So the eternal glory will be so great that it will make the whole man glorious, both in soul and in body; there will be nothing in man which does not follow the impulse of glory. Or it is called *weight* on account of preciousness. For only precious things are wont to be weighed. Against this, that he says *of tribulation*, he sets *of glory*. Or this, that he says *of glory*, can be common to the other four things which are said of the state of the homeland; but this, that he says *of tribulation*, to the four things which are said of the state of the present life. *It worketh* upon this, namely that we suffer tribulations, for these are the cause and the merit whereby God confers upon us that glory. The patience of the saints is therefore invincible, their recompense ineffable, but the recompensing of their recompense is right and delightful. Whence he says *while we look not*, etc., as if he were to say: although these things which we hope for are future, and meanwhile our body is corrupted, nonetheless we are renewed, because we do not attend to these temporal things, but to the heavenly. And this is what he says: *it worketh in us a weight of glory*, in us, I say, *not looking*, that is, not attending to those things *which are seen*, that is, to earthly things, but to *those which are not seen*, namely the heavenly. Phil. 3:13: *forgetting the things that are behind*, etc. I Cor. 2:9: *eye hath not seen*, etc. And why do we contemplate the heavenly? Because those things *which are seen*, that is, earthly things, are *temporal*, and transitory, but those things *which are not seen*, namely the heavenly, are *eternal*. Is. 51, v. 8: *but my salvation shall be for ever*.”

“After the Apostle commended the ministry of the new testament, both as to its dignity and as to its use, he consequently here commends it as to its reward; although he treated of the reward in some respect, in some way and incompletely, above, here nonetheless he treats of this completely. Concerning this he does three things. For first he treats of the reward; second, of the preparation and the reception of the reward, at "and therefore we strive whether," etc.; third, of the cause of both, namely of the preparation and of the reward which is awaited, at "but all things are of God, who reconciled," etc. Concerning the first he does two things. First he sets down the reward that is awaited; second he expresses the desire for the awaited reward, at "for in this we groan," etc. But because the reward which is awaited is inestimable, namely of heavenly glory, he therefore says "we know that," etc., as if to say, according to the Gloss, that it truly works in us a weight of glory, because this glory will be in the bodies, not only in the souls. "For," that is, because; "we know," that is, we are certain, because we already have it in hope, "that if our earthly house," that is, the body. For man, as has been said, is called mind, since it is the more principal part in man; and this mind is related to the body as a man is related to a house. For just as, when a house is destroyed, the man inhabiting it is not destroyed but remains, so, when the body is destroyed, the mind or rational soul is not destroyed, but remains. The earthly body, therefore, is called "the house of habitation," that is, in which we dwell. Job 4:19: "who dwell in houses of clay," etc. "Be dissolved," that is, be destroyed. "We know," I say, that we have "a building," that is, an edifice, "from God," that is, prepared by God. An edifice, I say, "a house not made with hands," that is, not by the work of man, nor by the work of nature, but an incorruptible body, which we shall assume; and this indeed is not made with hands, because incorruptibility in our bodies comes only from divine operation. Phil. 3:21: "he will reform the body of our lowliness," etc. "An eternal house," that is, a house prepared from eternity. Isa. 33:20: "a tabernacle that shall by no means be destroyed, in the heavens." Matt. 5:12: "your reward is abundant in heaven." This exchange, namely that in place of the earthly house they should have the heavenly, Job desired, saying in chapter 14:14: "all the days in which I now serve as a soldier." This exposition is according to the Gloss. But nevertheless it is not according to the apostolic sense, nor does it agree with what precedes or what follows. For since he has one continuous subject matter of which he speaks, he does not interpose another. And therefore let us see what the Apostle intends to say. Now it must be known that the Apostle wishes here to show that the saints reasonably endure tribulations, by which the present life is corrupted, because from this they immediately arrive at glory—not at a glorious body, as is said in the Gloss. And therefore he says: "therefore we have endured, for," that is, because, "we know," that is, we hold for certain, "that if our earthly house of this habitation," that is, the body, "be dissolved," that is, be corrupted through death, "we have," immediately, not in hope but in reality, a better house, namely a building, "a house not made with hands," that is, heavenly glory, not a glorious body. Of this house, moreover, it is said in John 14:2: "in my Father's house there are many mansions," etc. And this indeed is from God, not made with hands, because eternal glory is God himself. Ps. 30:3: "be to me a protecting God, and a house," etc. And "eternal," according to the letter, because God himself is eternal. "In heaven," that is, in the heights, because as soon as the body is corrupted, the holy soul attains this glory not in hope, but in reality. For even before the body is dissolved, we have this house in hope. Thus, therefore, the reward of the saints is admirable and desirable, because it is heavenly glory. Therefore he consequently subjoins the desire of the saints for this reward, saying "for in this we groan," etc. Where he does three things. First he expresses the desire of grace for the reward itself; second he shows that the desire of grace is retarded by the desire of nature, at "for we also who are in this tabernacle," etc.; third he shows how the desire of grace conquers the desire of nature, at "being confident therefore," etc. But the desire of grace is with fervor. "For in this we groan," etc., as if to say: this is the true proof that we have a house not made with hands, because if the desire of nature is not in vain, much less is the desire of grace in vain. Since, therefore, we have a most fervent desire of grace for heavenly glory, it is impossible that it should be in vain. And this is what he says, "we groan," that is, we desire by groaning, "in this"—that is, we being retarded in the desire of the soul. Ps. 119:5: "woe is me, that my sojourning," etc. For in that we are "desiring," that is, we desire, "to be clothed upon with our habitation," that is, the enjoyment of glory, "which is from heaven," that is, heavenly; which is called "habitation" because in that very glory the saints dwell as in their consolation. Matt. 25:21-23: "enter into the joy of your lord." But by saying "to be clothed upon," he gives to understand that that heavenly house, of which he had spoken above, is not something separated from man, but something inhering in man. For a man is not said to put on a house, but a garment; a house, however, someone is said to inhabit. These two, therefore, he joins together, saying "to be clothed upon with the habitation," by which he shows that that desire is for something inhering, because it is put on, and something containing and exceeding, because it is inhabited. But because he did not simply say "to be clothed," but "to be clothed upon," he subjoins the reason for his statement, saying "if so be that being clothed, we shall not be found naked." As if to say: if the soul were clothed with the heavenly habitation in such a way that it were not stripped of the earthly habitation, that is, our body were not corrupted through death, then the heavenly acquisition of that habitation would be a clothing-upon. But because it is necessary that it be emptied of the earthly habitation, in order that it be clothed with the heavenly, it cannot be called a clothing-upon, but a simple clothing. And therefore he says "if so be that being clothed, we shall not be found naked," as if to say: we would indeed be clothed upon, if we were found clothed, and not naked. For one who is naked is not said to be clothed upon, but only clothed. The Gloss, however, expounds otherwise, concerning a spiritual garment, saying: we desire to be clothed upon, which indeed will come to pass, yet on this condition, if we are found clothed, namely with virtues, and not naked, namely of virtues. Of these garments it is said in Col. 3:12: "put on, as the elect of God," etc. As if to say: no one will arrive at that glory, unless he has the virtues. This exposition, indeed, does not seem to agree with the intention of the Apostle. Thus, therefore, the desire of grace is fervent for the reward, but nevertheless it is retarded by the desire of nature, which he shows when he says "for while we are in this tabernacle," etc. Where first he sets down the condition of the natural desire; second he shows that even this state of the natural desire is from God, at "now he that works us," etc. Now the condition of the desire is a natural one retarding the desire of grace, because we would wish to be found clothed and not naked, that is, we would wish in such a way that the soul might arrive at glory, that the body not be corrupted through death. The reason for which is that a natural desire is present in the soul to be united to the body; otherwise death would not be penal. And this is what he says, "for," we, "who are in this tabernacle," that is, who dwell in this mortal body—2 Peter 1:14: "I know that the putting off of my tabernacle is swift"—"we groan," that is, within, in the heart, not only outwardly in voice, we groan, Isa. 59:11: "we shall groan like meditating doves," because it is hard to think about death. And yet "burdened," as though something existed against our desire, in that we cannot arrive at glory unless we lay down the body, which is so contrary to natural desire, as Augustine says, that not even old age itself could take away from Peter the fear of death. And therefore he says "for that we would not be unclothed," namely of the earthly tabernacle, "but clothed upon," with supercelestial glory, or, according to the Gloss, with a glorious body. But because it might seem unfitting that the body should, on the one hand, be corruptible by its own nature, if it had not been previously dissolved, and on the other hand, by reason of glory, be glorious, he subjoins the manner in which he would wish it to come about, saying "that what is mortal may be swallowed up," etc., as if to say: we do not wish to be clothed upon in such a way that the body remains mortal, but in such a way that glory takes away wholly the corruption of the body, without bodily dissolution. And therefore he says "that what is mortal may be swallowed up," that is, the very corruption of the body, "by life," namely of glory. 1 Cor. 15:54: "death is swallowed up in victory," etc.”

“Here he shows the author of the supernatural desire for the heavenly dwelling. For the cause of the natural desire by which we do not wish to be stripped is that the soul is naturally united to the body, and conversely. But this, that we desire to be clothed over with the heavenly dwelling, is not from nature, but from God. And therefore he says "but he who works us unto this," etc., as if to say: we wish to be clothed over with the heavenly dwelling, yet in such a way that we are not stripped of the earthly, and yet this very thing, that we wish to be so clothed over, God works in us. Phil. 2:13: "It is God who works in us," etc. The reason for this is that upon any nature there follows an appetite fitting to the end of its nature, just as a heavy body naturally tends downward, and desires to rest there. But if there is an appetite for something above its nature, that thing is not moved to that end naturally, but by another that is above its nature. Now it is agreed that to enjoy the heavenly glory and to see God through essence, although it belongs to the rational creature, is nevertheless above its nature; therefore the rational creature is not moved to desire this by nature, but by God himself, "who works us unto this very thing," etc. But how he brings this about he adds, saying "who has given the pledge," etc. Concerning this it must be known that God works in us both natural desires and supernatural ones. Natural ones, indeed, when he gives us the natural spirit fitting to human nature. Gen. 2:7: "he breathed into his face," etc. Supernatural ones, however, he gives when he pours into us the supernatural spirit, namely the Holy Spirit. And therefore he says "he has given us the pledge of the Spirit," that is, the Holy Spirit, causing in us the certainty of this thing, with which we desire to be filled. Eph. 1:13: "you have been sealed with the holy Spirit of promise," etc. He says "pledge," because a pledge ought to be worth only as much as the thing is worth for which it is put down. But it differs from the thing for which it is put down in this: that the thing is possessed with fuller right when it is already had, than the pledge, because the thing is possessed as something one's own, whereas the pledge is kept and held as it were for the certainty of the thing to be had. So it is with the Holy Spirit, for the Holy Spirit is worth as much as the heavenly glory, but it differs in the manner of having, because now we have him as it were unto the certainty of obtaining that glory; but in the homeland we shall have it as a thing already ours, and possessed by us. For then we shall have it perfectly, now imperfectly. Thus, then, the desire of grace is held back by the desire of nature. But is it hindered? No, but the desire of grace conquers. And this is what he says, "daring, therefore," etc., as if to say: there are two desires in the saints: one by which they desire the heavenly dwelling, another by which they do not wish to be stripped. And if these two were compossible, they would not be contrary, and one would not be held back by the other. But the apostle shows that they are incompossible, and that it is necessary that one conquer the other. Hence concerning this he does three things. For first he shows the incompossibility of the said desires; second he inserts a certain proof, at "for by faith," etc.; third he shows which of these conquers, at "but we dare," etc. He shows the incompossibility when he says "daring, therefore," etc. To dare, properly, is to mix oneself into the dangers of death, and not to yield on account of fear. But although the saints naturally fear death, nevertheless they dare toward the dangers of death and do not yield through fear of death. Prov. 28:1: "the just man is confident as a lion." Eccli. 48:13: "in his days he did not fear the prince." And "knowing" — that is, we know — this, which confirms in us boldness, so that we do not fear to die for Christ, since while we are in this mortal body, we are on pilgrimage, that is, we are removed far, from God. Ps. 119:5: "woe is me, that my sojourning," etc. We are on pilgrimage, I say, because we are outside our homeland, which is God, otherwise we would not be said to be on pilgrimage from him. And this is not from our nature, but from his grace. But that we are on pilgrimage from the Lord, he proves when he says "for we walk by faith," that is, we proceed in this life by faith, and not by sight, that is, not by perfect vision. For the word of faith is like a lamp by which we are illuminated for walking in this life. Ps. 118:105: "a lamp to my feet is the word," etc. But in the homeland there will not be a lamp of this kind, because the very brightness of God, that is, God himself, will illuminate it. And therefore then, by sight, that is, by essence, we shall see him. He says, however, "we walk by faith," because faith is of things not seen. For "faith is the substance of things to be hoped for, the evidence of things not appearing," Hebr. 11:1f. But as long as the soul is united to a mortal body, it does not see God through essence. Ex. 33:20: "man shall not see me," etc. Hence, insofar as we assent, by believing those things which we do not see, we are said to walk by faith and not by sight. Thus, then, the incompossibility of the two desires is clear, because we cannot, with this body, be clothed over with the heavenly dwelling; and the proof of this is, that we walk by faith. There follows, consequently, the victory of one of the two desires over the other, namely the desire of grace, when he says "we dare," etc. And "knowing," placed above, ought to be resumed, because the text is left suspended, so that it might be said thus: this, I say, knowing, that while we are in this body, etc., we dare and have a good will, etc. He says two things, of which one imports the resistance which is present in willing, which comes about through fear of death — for where there is fear, there is no daring. For from the appetite of nature arises fear of death, from the appetite of grace arises daring. Therefore he says "we dare." The other imports an imperfection of soul in desiring, because unless it were well desired, the fear of death would not be conquered, since it is quite natural. And therefore it is necessary not only to dare, but to have a good will, that is, to will with joy. For although, according to the Philosopher, in the act of fortitude joy is not required for the perfection of the virtue, as in the other virtues, but only that one not be sorrowful, nevertheless, because the fortitude of the saints is more perfect, they not only are not sorrowful in the dangers of death, but even rejoice. Phil. 1:23: "having the desire to be dissolved," etc. But what do we dare? Rather to be on pilgrimage from the body, that is, to be removed from the body through the dissolution of the body — which is against the desire of nature — and to be present to the Lord, that is, to walk by sight, which is the desire of grace. This the Psalmist desired, Ps. 41:3, who said: "my soul thirsted for God," etc. And note that here he concludes with the same two things which he proposed at the beginning, above, in the second place, namely that if our earthly house of this dwelling be dissolved — which is the same as what he here says, "to be on pilgrimage from the body" — and that we have a dwelling in the heavens not made by hand, and this, which is the same, "to be present to God." By these words is refuted the error of those who say that the souls of the departed saints are not led immediately after death to the vision of God and to his presence, but remain in certain dwelling-places until the day of judgment. For in vain would the saints dare and desire to be on pilgrimage from the body, if, separated from the body, they were not present to God. And therefore it must be said that the saints, immediately after death, see God through essence, and are in the heavenly dwelling. Thus, then, it is clear that the reward which the saints await is inestimable. There follows the matter of preparation for the reward, which comes about through the struggle against temptations and through the exercise of good works, and this is what he says, "therefore we strive," etc. The saints, moreover, are prepared for this reward in three ways: namely, first by pleasing God; second by benefiting the neighbor, at "but knowing the fear of God"; third by putting away from themselves carnal affections, at "and so we," etc. Now they please God by resisting evils, and therefore he says "therefore" — because, namely, our whole desire is that we be present to God — "we strive," that is, we strain with effort, or we labor with struggle and fight, against the temptations of the Devil, the flesh, and the world. Lc. 13:24: "strive to enter by the narrow gate," etc. "To please him," namely God, to whom we desire to be present; and this whether we are absent or present to him: because unless we strive to please him in this life while we are absent, we will not be able to please him, nor to be present to him in the other life. Sap. ch. 4:10: "being pleasing to God, he was made beloved," etc. Consequently, when he says "for we must all be manifested," etc., he adds the reason why the saints strive to please God, which reason indeed is taken from the consideration of the future judgment, where we must all be manifested. Now the apostle sets down five conditions of the future judgment. First he sets down its universality, because no one will be excepted from that judgment. And therefore he says "all of us," that is, all men, good and evil, great and small. Rom. 14:10: "we shall all stand before the tribunal of Christ." Apoc. 20:12: "I saw the dead, small and great, standing in the sight of the lamb," etc. But against this, objection is raised in two ways. First, because it seems that unbelievers will not come to judgment, for "he who does not believe is already judged," as it is said in Io. 3:18. Second, because certain ones will be there as judges, Matth. 19:28: "you shall sit upon seats," etc. Therefore not all will be before the tribunal, to be judged. Response. It must be said that in the judgment there will be two things, namely the pronouncing of the sentence, and the discussion of merits, and as to this, not all will be judged, because those who have totally renounced Satan and his pomps, and in all things have clung to Christ, will not be examined, because they are already gods. But those who in nothing have clung to Christ, neither through faith nor through works, likewise do not need examination, because they have nothing in common with Christ; but those who have something in common with Christ, namely faith, and in some respect have withdrawn from Christ, namely through evil works and depraved desires, will be examined concerning those things which they committed against Christ. Hence, as to this, only sinful Christians will be manifested before the tribunal of Christ. Again, in the judgment there will be the pronouncing of the sentence, and as to this all will be manifested. But concerning children it does not seem so, because it is said that "each one may bring back the things proper to the body according as he has done"; but children have done nothing in the body, therefore, etc. But the Gloss resolves this, because they will not be judged for those things which they themselves have done through themselves, but for those things which they have done through others, insofar as through them they believed or did not believe, were baptized or were not baptized. Or they will be damned for the sin of the first parent. Second, he sets down the certainty of the judgment. In the judgment of men many can be deceived, since some are judged evil who nevertheless are good, and conversely. And the reason for this is that hearts are not made manifest; but in that judgment there will be the most perfect certainty, because there will be there a manifestation of hearts. Hence he says "be manifested." I Cor. 4:5: "do not judge before the time," etc. Third, he sets down the necessity of the judgment, because neither through an interposed person, nor through obstinacy, will anyone be able to escape that judgment. Hence he says "it is necessary," that is, it is a necessary thing. Iob 19:29: "know that there is a judgment." Eccle., last chapter: "God will bring all things that are done," etc. Fourth, he sets down the authority of the judge. Hence he says "before the tribunal of Christ," namely that he may come to judge men in the same form in which he was judged by men, so that, existing in human form, he may be seen by the good and the evil — for the evil cannot see the glory of God. Io. 5:27: "he has given him power to execute judgment," etc. "Tribunal," moreover, signifies judiciary power, and is taken from the ancient custom of the Romans, who chose three tribunes of the people, to whose office it belonged to judge the excesses of the consuls and senators, and the places of these were called tribunals. Fifth, he sets down the equity of the judge, because according to each one's own merits there will be rewards or punishments. Hence he says "that each may bring back," etc. Rom. 2:6: "he will render to each according to his works." And he says "of the body," not only for those things which he did by movement of the body, but for those things which he did in mind, otherwise unbelievers would not be punished. And therefore when he says "of the body," it is to be understood, that is, for those things which he did while he lived in the body.”

“Having shown how the saints prepare themselves for the reward of eternal glory by pleasing God, here he shows consequently how they prepare themselves for this by benefiting their neighbor. And concerning this he does two things. First he shows his solicitude, which he has for the salvation of his neighbors; second, he assigns the cause of this solicitude, where he says "the charity of Christ," etc. Concerning the first he does three things. First he sets forth the care he has for the salvation of his neighbors by persuading them; second he excludes a certain false suspicion, where he says "not again do we," etc.; third he shows that even in the manner of teaching he intends the benefit of his neighbors, where he says "for whether in mind," etc. Concerning the first he does two things. First, he sets forth his zeal for the benefit of his neighbors; second, he makes this manifest, where he says "but to God," etc. He says therefore: I say that we must be made manifest before the judgment seat, etc., and this consideration leads men to fear the judgment. And therefore he says "knowing therefore the fear of the Lord," that is, how purely and chastely the Lord Jesus Christ is to be feared, "we persuade men," that they may fear and believe. Job 23:15: considering him I am beset with fear. Jeremiah 10:7: who will not fear you, O king of the nations? Isaiah 8:13: the Lord of hosts, him sanctify, etc. But because someone could say that it was not from a good conscience, but for his own advantage, that he persuaded men, he therefore shows this to be false by a twofold testimony, namely of God, whence he says "but to God we are manifest," namely that we speak from the fear of God. For God sees the intention of our heart. Jeremiah 17:9: the heart of man is perverse and unsearchable, and who shall know it? I am the Lord, etc. John 2:25: he himself knew, etc. Likewise by the testimony of their own consciences, whence he says "but I hope in your consciences," etc. And truly I hope, because I have shown myself in such a way that you can know that we are approved, and firmly hold this even if you do not confess it with your mouth. Above, 4:2: commending ourselves to every conscience, etc. Consequently, because they might believe that the apostle said this for his own commendation, he removes this false suspicion, saying "not again do we commend ourselves to you," that is, we do not say this for our own commendation, as though we wished to commend ourselves again: for above, in chapter 3, and also in 1 Corinthians 3, he had said certain things for his own commendation. And therefore he says "again." Below, 10:18: for not he who commends himself, etc. But we say this for your benefit, as if to say, we give you occasion of glorying, that is, matter for glorying. For the pseudo-apostles gloried through arrogance, saying that they had been taught by the apostles who were from the Lord, namely by Peter and James, who were the pillars of the faith, disparaging in this the apostle, as though he had not been with the Lord Jesus, and wishing to destroy his teaching. In order therefore that the Corinthians too might have something in which to glory against these pseudo-apostles, namely concerning the grace given to the apostle, so that they might both refute them and not be seduced by them, he therefore says this. Whence he adds "that you may have against them," that is, against them, or for repressing them, something you can say. Against those, I say, who glory in appearance, and not in heart. This is explained in three ways, thus: "they glory in appearance," that is, in external legal observances, because they taught according to the letter to keep the legal precepts. And "not in heart," that is, in the power of Christ, which is in the heart, because in spiritual things, as the apostle, who by the power of the cross of Christ said: "but far be it from me to glory," etc. Likewise "they glory in appearance," that is, in the sight of men, as hypocrites do, and "not in heart," that is, in the testimony of conscience, as the apostle does. Whence he says: "this is our glory," etc. Or "they glory in appearance," because they pretended certain things outwardly, which nevertheless they did not so feel inwardly in the heart, namely that they said they had been taught by the apostles, and that they followed their teaching, which nevertheless they were striving to destroy. It is clear, therefore, how the apostle, in teaching, procured the salvation of his neighbors. It remains to see how he procured their salvation also in the manner of teaching. Whence he says "for whether in mind," etc., which is explained in two ways. In one way, thus: the apostle says he exceeds when he speaks to them, commending himself; and that he is sober when he does not speak of his own commendation. According to this he says: in whatever way we teach, it is either the honor of God or the benefit of the neighbor, because if we exceed in mind—that is, we commend ourselves—it is to God, that is, for the honor of God, or with a view to keeping the judgment of God; or we are sober, that is, we do not say lofty things about ourselves, this is for you, that is, for your benefit. But otherwise, and this is the more literal sense. I say that we give you occasion of glorying on our behalf, because we, in all things that we do and also in the manner of doing them, intend your good. Whence it must be known that the apostles are intermediaries between God and the people. Deuteronomy 5:5: I was the go-between and mediator, etc. It was necessary therefore that they should draw from God what they would pour out to the people. And therefore it was necessary that at one time they should raise themselves up through contemplation into God, to perceive heavenly things, at another time conform themselves to the people, to hand on what they had received from God, and all this redounded to their benefit. And therefore he says "for whether we exceed in mind," that is, we are raised up so that we may perceive the gifts of graces, and this in order that we may be united to God, which happens through a going-beyond of temporal things. Psalm 115:11: I said in my excess. Dionysius: for divine love is ecstasy-making, etc. Or "whether we are sober," that is, we measure ourselves to you, in handing on the divine precepts, this is for you, that is, for your benefit. For sobriety is the same as commensuration. For "Bria" in Greek is the same as measure. This sobriety is not opposed to the drunkenness that is from wine, which draws to wars on earth, but is opposed to the drunkenness that is from the Holy Spirit, which snatches man up to divine things, of which it is said, Song of Songs 5:1: drink, friends, and be inebriated, dearest ones. For that sobriety, namely, is for the benefit of the neighbor, but this drunkenness is for the love of God. But a descent of this kind is signified by the descent of the angels by the ladder which Jacob saw, Genesis 28:12, and John 1:51: you shall see heaven opened, etc. Consequently, when he says "but the charity of Christ," etc., the apostle subjoins the cause of the aforesaid solicitude, which indeed is the charity of Christ. Concerning this, however, he does two things. First he shows that he is urged by the charity of Christ to procure the salvation of his neighbors; second he shows whence the charity of Christ is provoked in him, where he says "judging this," etc. He says therefore: I say that whether we exceed, to God, or are sober, to you, it is for your benefit. And the cause of this is that the charity of Christ urges us to this. And he says "urges," because to urge is the same as to goad; as if to say: the charity of Christ, like a goad, goads us to do those things which charity commands, namely that we procure the salvation of our neighbors. This is the effect of charity. Romans 8:14: who are led by the Spirit of God, that is, are driven, etc. Song of Songs 8:6: her lamps are as lamps of fire, etc. But whence this goad of charity arises, he shows consequently, adding "judging this, that if one," etc., and first he assigns the reason for this; second he explains it, where he says "and died for all," etc. He says therefore: I say that we do all things for you, because the charity of Christ urges us, because we judge that if one, namely Christ, died for all, that we too should so live, that is, for your benefit, that we should also be dead to ourselves, that is, we should care nothing for ourselves, but for Christ and for the things that are Christ's. And this is what he means by "if one." Romans 5:8: God commends his charity in us, etc. 1 Peter 2:21: Christ suffered for us, etc. What therefore is inferred, "therefore all have died," is explained in three ways. First, so that it is said "all have died," by the death of sin in Adam. For it would not have been necessary for Christ to die for all, unless all had died the death of sin in Adam. 1 Corinthians 15:22: as in Adam all, etc. Second, so that it is said "all have died," namely to the old life. For Christ died to blot out sins, therefore all ought to die to the old life, namely of sin, and live the life of justice, Romans 6:10: for in that he died, he died to sin, etc., so also reckon yourselves to be dead, etc. Third, and more literally, "therefore all have died," that is, each one ought to reckon himself as if he were dead to himself. Colossians 3:3: you are dead, etc. And he explains this manner consequently when he says "and Christ died for all," 1 John 2: he died that we might live to Christ. Whence he adds "that he who lives," namely, by natural life, "may now live not to himself," that is, not for himself and for his own good alone, "but to him who died for them and rose again," namely to Christ, that is, that he should order his whole life to the service and honor of Christ. Galatians 2:20: I live, now not I, etc. Ecclesiasticus 29:20: forget not the kindness of your surety, etc. And the reason for these things is that everyone who acts takes the rule of his work from the end. Whence if Christ is the end of our life, we ought to regulate our life not according to our own will, but according to the will of Christ. For thus also Christ said, John 6:38: I came down from heaven, not to do my own will, etc. Note, however, that he says two things, namely that Christ died and that he rose again for us; whereby two things are required of us. For because he died for us, we too ought to die to ourselves, that is, for his sake to deny ourselves. Whence he said, Luke 9:23: whoever wishes to come after me, let him deny himself, etc. Which is the same as if he said: let them die to themselves. But because Christ rose again for us, we too ought so to die to sin and to the old life and to ourselves, that nevertheless we may rise again to the new life of Christ. Romans 6:4: as Christ rose from the dead through the glory of the Father, so we also in newness, etc. And for this reason the Lord did not say only: let him deny himself and take up his cross, but added "and follow me," namely in newness of life, advancing in the virtues. Psalm 83:8: they shall go from virtue to virtue, etc.”