Chapter 8
Redemption of the Flesh
Lecture 1
We are freed from damnation by grace
8:1 There is now therefore no condemnation to those who are in Christ Jesus, who do not walk according to the flesh. [n. 595]
8:2 For the law of the spirit of life, in Christ Jesus, has delivered me from the law of sin and of death. [n. 600]
8:3 For what was impossible for the law, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, has condemned sin in the flesh. [n. 606]
8:4 That the justification of the law might be fulfilled in us [n. 610] who do not walk according to the flesh, but according to the spirit. [n. 612]
8:5 For they who are according to the flesh mind the things that are of the flesh: but they who are according to the spirit mind the things that are of the spirit. [n. 614]
8:6 For the prudence of the flesh is death: but the prudence of the spirit is life and peace. [n. 617]
595. After showing that we are freed from sin and the law through Christ’s grace, the Apostle now shows that through the same grace we are freed from damnation.
First he shows that through the grace of Christ we are freed from the damnation of guilt;
second, from the damnation of punishment, at and if Christ be in you (Rom 8:10).
In regard to the first he does two things.
First, he sets forth his intention;
second, he proves his proposition, at for the law of the spirit of life .
596. In regard to the first he does two things: first, he mentions the benefit which grace confers, drawing his conclusion from the foregoing in this way: The grace of God through Jesus Christ has freed me from the body of this death and in this consists our redemption. Now that we have been freed through grace, there is now therefore no damnation left, because the damnation has been removed both as regards guilt and as regards punishment: it is he himself who grants peace, who is there who will condemn? (Job 34:29).
Second, he shows to whom this benefit is granted, and he mentions two conditions required for it. He sets out the first when he says to those who are in Christ Jesus , i.e., incorporated in him by faith and love and the sacrament of faith: as many of you as were baptized into Christ have put on Christ (Gal 3:27); as the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me (John 15:4). But to those who are not in Christ damnation is due. Hence John continues: if a man does not abide in me, he is cast forth as a branch and withers; and the branches are gathered together, thrown into the fire and burned (John 15:6).
Then he sets out the second condition, saying, who do not walk according to the flesh , i.e., do not follow the desires of the flesh: for though we walk in the flesh, we do not make war according to the flesh (2 Cor 10:3).
597. From these words some want to infer that in unbelievers who are not in Christ Jesus the first movements are mortal sins, even though they do not consent to them, and that this is what is meant by walking according to the flesh. For regarding those who do not walk according to the flesh, if the fact that they serve the law of sin in their flesh through the first movements of desire is not damnable for them precisely because they are in Christ Jesus, it follows from the contrary sense, that for those who are not in Christ Jesus are damnable.
They also give this argument. They say that an act is necessarily damnable which proceeds from the habit of a damnable sin. But original sin is damnable, because it deprives man of eternal life, and its habit remains in the unbeliever whose original sin has not been remitted. Therefore, any movements of desire that arise from original sin are a mortal sin in their case.
598. First, it is necessary to show that this position is false.
For the reason why the first movement is not a mortal sin is because it does not reach reason, in which the notion of sin is completed. But this reason is present even in unbelievers; therefore, the first stirrings in unbelievers cannot be mortal sins.
Furthermore, in the same type of sin a believer sins more gravely than an unbeliever: how much more punishment do you think will be deserved by the man who has spurned the Son of God and profaned the blood of the covenant? (Heb 10:29). Therefore, if the first stirrings in unbelievers were mortal sins, all the more so in believers.
599. Second, it is necessary to respond to their reasons.
For, first of all, they cannot derive this position from the words of the Apostle. For the Apostle does not say that the only thing not damnable for those who are in Christ Jesus is that in the flesh they serve the law of sin according to the movements of desire, but that there is no condemnation at all for them. But for those who are not in Christ Jesus, this very fact is damnable.
Furthermore, if this passage refers to first movements experienced by those not in Christ Jesus, such stirrings are damnable according to the condemnation due to original sin, which still remains in them and from which those in Christ Jesus have been freed. But this does not mean that a new condemnation is added on account of such stirrings.
Neither does their second argument conclude of necessity to what they intend. For it is not true that any act proceeding from the habit of a damnable sin is itself damnable, but only when it is an act perfected by the consent of reason. For if the habit of adultery is present in a person, the stirring of adulterous desire, which is an imperfect act, is not a mortal sin for that person, but only the perfect motion that exists by the consent of reason. Furthermore, an act proceeding from such a habit does not have a new reason for condemnation added to the reason for condemning the habit. Accordingly, the first stirrings in unbelievers, inasmuch as they proceed from original sin, do not receive the condemnation due to mortal sin but only to original sin.
600. Then when he says, for the law , he proves what he had said.
And first, in regard to the first condition that there is no condemnation for those who are in Christ Jesus;
second, in regard to the second condition, i.e., for those who do not walk according to the flesh , at who do not walk according to the flesh, but according to the spirit .
In regard to the first he does two things.
First, he presents a proof;
second, he manifests his presupposition through its cause, at for what was impossible for the law .
601. In regard to the first he presents this argument.
The law of the spirit frees man from sin and death; but the law of the spirit is in Christ Jesus. Therefore, by the fact that one is in Christ Jesus, he is freed from sin and death.
That the law of the spirit frees from sin and death he proves thus: The law of the spirit is the cause of life; but sin and death, which is an effect of sin, are excluded by life, for sin itself is spiritual death for the soul. Therefore, the law of the spirit frees man from sin and death. But damnation is only through sin and death. Therefore, nothing of damnation exists in those who are in Christ Jesus.
This, therefore, is what he says: for the law of the spirit of life .
602. In one way this law can be the Holy Spirit, so that the law of the spirit means the law which is the Spirit.
For a law is given in order that through it men may be led to the good; hence, the Philosopher says in Ethics II that the intention of the lawgiver is to make citizens good. Human law does this by merely indicating what ought to be done; but the Holy Spirit dwelling in the mind not only teaches what is to be done by instructing the intellect but also inclines the affection to act aright: but the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things , as to the first, and suggest to you all things , as to the second, all that I have said to you (John 14:26).
603. In another way the law of the spirit can be the proper effect of the Holy Spirit, namely, faith working through love. This faith teaches what is to be done: his anointing teaches you about everything (1 John 2:27) and inclines the affections to act: the love of Christ controls us (2 Cor 5:14).
And this law of the spirit is called the new law, which is the Holy Spirit himself or something that the Holy Spirit produces in our hearts: I will put my law within them, and I will write it upon their hearts (Jer 31:33). But when he spoke about the old law he said only that it is spiritual, i.e., given by the Holy Spirit.
604. And so, considering what has been said, we find four laws mentioned by the Apostle: first, the law of Moses, about which he says: I am delighted with the law of God according to the inner man (Rom 7:22); second, the law of inclination to sin: I see in my members another law (Rom 7:23); third, the natural law in one sense of the term, concerning which he adds, fighting against the law of my mind (Rom 7:23); fourth, the new law, when he says: the law of the spirit .
605. He adds, of life , because just as the natural spirit makes the life of nature, so the divine Spirit makes the life of grace: it is the Spirit that gives life (John 4:63); the Spirit of life was in the wheels (Ezek 1:2).
He adds, in Christ Jesus , because this Spirit is given only to those who are in Christ Jesus. For just as the natural spirit does not reach a member not connected to the head, so the Holy Spirit does not reach a man not joined to Christ, the head: by this we know that he abides in us, because he gave us of his own Spirit (1 John 3:24); the Holy Spirit whom God has given those who obey him (Acts 5:32).
This law, I say, since it is in Christ Jesus, has delivered me : If the Son makes you free, you will be free indeed (John 8:38). From the law of sin , i.e., from the law of evil inclinations, which inclines to sin. Or from the law of sin , i.e., from consenting to and committing sin, which holds man bound after the manner of a law. For sin is remitted by the Holy Spirit: receive the Holy Spirit. If you forgive the sins of any, they are forgiven (John 20:22). And of death , not only spiritual but also bodily, as will be proved below. And this because he is the Spirit of life: come from the four winds, O breath, and breathe upon these slain that they may live (Ezek 37:9).
606. Then when he says, for what was impossible , he manifests what he had said, namely, that the law of life, which is in Christ Jesus, frees man from sin; for it will be proved later that it frees from death. He proves this by an argument taken from the resurrection of Christ.
In regard to this he mentions three things.
First, the need for the Incarnation;
second, the mode of the Incarnation, at God, sending his own Son ;
third, the fruit of the Incarnation, at and of sin .
To make the explanation easier we shall take the second point first, then the third, and finally the first, in this way.
607. I am correct in saying that the law of the spirit of life in Christ Jesus frees from sin, for God , the Father, sending his own Son , i.e., his own consubstantial and co-eternal Son: he said to me, ‘you are my Son; this day I have begotten you’ (Ps 2:7)— sending , i.e., not creating or making him but as already existing he sent him: afterward he sent his Son to them (Matt 21:37). He sent him not to exist where he previously did not exist, because as it is said, he was in the world (John 1:10), but to exist in a way in which he did not exist in the world, i.e., visibly by means of the flesh he assumed; hence in the same passage (John 1:14): and the Word became flesh . . . and we have beheld his glory ; afterwards he appeared upon earth (Bar 3:37).
608. Therefore he adds, in the likeness of sinful flesh . This should not be taken to mean that he did not have true flesh but only the likeness of flesh, as though it were imaginary, as the Manicheans say, since the Lord himself says: a spirit has not flesh and bones as you see that I have (Luke 24:40). Hence, he does not merely say in the likeness of flesh, but in the likeness of sinful flesh .
For he did not have sinful flesh, i.e., conceived with sin, because his flesh was conceived by the Holy Spirit who takes away sin: that which is conceived in her is of the Holy Spirit (Matt 1:20). Hence a psalm says, I have entered in my innocence (Ps 25:11), namely, entered into the world. But he had the likeness of sinful flesh , i.e., he was like sinful flesh in the fact that he was able to suffer. For man’s flesh before sin was not subject to suffering: therefore, he had to be made like his brethren, so that he might be made merciful (Heb 2:17).
609. Then he mentions the two effects of the Incarnation, the first of which is removal of sin, which he sets out when he says and of sin has condemned sin in the flesh .
This can be read: of sin , i.e., for the sin committed against the flesh of Christ by his executioners at the devil’s instigation, he condemned , i.e., destroyed, sin ; because since the devil conspired to deliver over to death an innocent person over whom he had no rights, it was just that he lose his power. Therefore, by his passion and death he is said to have destroyed sin: He disarmed , namely, on the cross, the principalities and powers, triumphing over them in him (Col 2:15).
But it is better to say that he condemned sin in the flesh , i.e., weakened the inclination to sin in our flesh, of sin , i.e., through the power of his passion and death, which is called sin on account of its likeness to sin or because through it he was made a victim for sin. For in Sacred Scripture such a victim is called sin: they feed on the sin of my people (Hos 4:8). Hence, him who did not know sin for our sake God made to be sin (2 Cor 5:21), i.e., a victim for sin. And so by satisfying for our sin, he took away the sins of the world: behold, the Lamb of God, who takes away the sin of the world (John 1:29).
610. He sets out the second effect when he says, that the justification of the law , i.e., the justice which the law promised and which some hoped to obtain from the law, might be fulfilled , i.e., made perfect, in us , who exist in Christ Jesus: the gentiles who did not pursue justice have attained the justice which is through faith (Rom 9:30); and in 2 Corinthians after saying, him who did not know sin for our sake he made to be sin , he adds, so that in him we might be made the justice of God (2 Cor 5:21).
611. The only way this could be done was through Christ. Therefore, he prefaced this passage by saying that he was able to condemn sin in the flesh and to enact justification, which the law could not do : for the law made nothing perfect (Heb 7:19).
Now the reason why the law could not do this was not due to a shortcoming in the law, but because it was weak through the flesh , i.e., because of a weakness of the flesh, a weakness which was in man due to the corruption of inclination, with the result that in spite of the law man was overcome by sinful desire: the spirit is willing, but the flesh is weak (Matt 26:41). I am speaking in natural terms on account of the weakness of the flesh (Rom 6:19).
From this it is clear that it was necessary for Christ to be incarnated; for it is said, if justification were through the law, then Christ died gratis (Gal 2:21), i.e., for no reason. Therefore it was necessary that Christ be incarnated, because the law could not justify.
612. Then when he says, who do not walk according to the flesh , he proves his point in regard to the second condition and shows that in order to avoid condemnation it is necessary that one not walk according to the flesh.
In regard to this he does three things.
First, he states his proposition;
second, he proves it, at for they who are according to the flesh ;
third, he clarifies something he had presupposed in the proof, at because the wisdom of the flesh (Rom 8:7).
613. First, therefore, he says: we have stated that the justification of the law is fulfilled in us who not only are in Christ Jesus but also do not walk according to the flesh but according to the Spirit , i.e., who do not follow the desires of the flesh but the prompting of the Spirit: walk by the Spirit (Gal 5:16).
614. Then when he says for they who are according to the flesh , he proves what he had said.
And he brings in two syllogisms. One is on the side of the flesh, and runs like this: All who follow the prudence of the flesh are brought to death; but those who walk according to the flesh follow the prudence of the flesh. Therefore, all who walk according to the flesh are brought to death.
He sets out the other syllogism on the side of the Spirit, and it runs like this: all who follow the prudence of the Spirit obtain life and peace; but those who walk according to the Spirit follow the prudence of the Spirit. Therefore, all who walk according to the Spirit obtain life and peace.
And so it is clear that those who do not walk according to the flesh, but according to the Spirit, are freed from the law of sin and death.
615. First, therefore, he states the minor premise of the first syllogism, saying, for they who are according to the flesh , that is, who obey the flesh as though subject to it, such men serve not the Lord but their own belly (Rom 16:18); they savor the things of the flesh—as if to say: they have the wisdom of the flesh.
For to savor the things of the flesh is to approve and judge as good that which is according to the flesh: you savor not the things of God but of men (Matt 16:23); they are skilled in doing evil (Jer 4:22).
616. Second, he states the minor premise of the second syllogism, saying, but they who are according to the spirit , i.e., who follow the Holy Spirit and are led according to him, in accord with Galatians, if you are led by the Spirit, you are not under the law (Gal 5:18), mind the things that are of the spirit , i.e., have a right sense in spiritual matters: think concerning the Lord with uprightness (Wis 1:1).
The reason for these facts, as the Philosopher says in Ethics III, is that as a person is, so the end seems to him. Hence a person whose soul is invested with a good habit or a bad habit, judges about his goal according to the demands of that habit.
617. Third, he states the major premise of the first syllogism, saying, for the prudence of the flesh is death .
To understand this, it should be noted that prudence is right reason concerning the doable, as the Philosopher says in Ethics IV. But right reason concerning things to be done presupposes one thing and does three things. For it presupposes a goal that functions as a principle in human actions, just as the speculative reason presupposes principles from which it proceeds to demonstration. But right reason concerning the doable does three things: first, it plans correctly; second, it judges correctly about plans; third, it correctly and firmly commands what was planned.
Hence, for prudence of the flesh it is required that a person presuppose as his goal a pleasure of the flesh and that he plan and judge and command what leads to this end. That is why such prudence is death , i.e., the cause of eternal death: he who sows in the flesh will from the flesh reap corruption (Gal 6:8).
618. Fourth, he states the major premise of the second syllogism, saying, but the prudence of the spirit is life and peace .
Now according to what has just been said, there is prudence of the spirit when someone, presupposing a spiritual good as the goal, plans and judges and commands the things that are suitably ordered to that goal. Hence such prudence is life , i.e., the cause of grace and glory: he who sows in the spirit will from the spirit reap eternal life (Gal 6:8); and it is peace , i.e., the cause of peace, for peace is caused by the Holy Spirit: great peace have those who love your law (Ps 119:165); the fruit of the Spirit is love, joy, peace (Gal 5:22).
Lecture 2
Mortification of the flesh by the Spirit
8:7 Because the wisdom of the flesh is an enemy to God. For it is not subject to the law of God: nor can it be. [n. 619]
8:8 And they who are in the flesh cannot please God. [n. 624]
8:9 But you are not in the flesh, but in the spirit, if the Spirit of God dwells in you. But if any man has not the Spirit of Christ, he is not his. [n. 625]
8:10 But if Christ is in you, the body indeed is dead, because of sin: but the spirit lives, because of justification. [n. 628]
8:11 And if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Jesus Christ from the dead shall enliven also your mortal bodies, because of his Spirit dwelling in you. [n. 630]
8:12 Therefore, brethren, we are debtors, not to the flesh to live according to the flesh. [n. 631]
8:13 For if you live according to the flesh, you will die: but if by the spirit you mortify the deeds of the flesh, you will live. [n. 633]
619. In the preceding section, the Apostle had presupposed that the prudence of the flesh is death, and here he intends to prove this.
And first, he proves it;
second, he shows that the believers to whom he writes are immune to such prudence, at but you are not .
In regard to the first he does two things.
First, he proves his statement about prudence of the flesh in the abstract;
second, he applies what he had said about prudence of the flesh to those who follow prudence of the flesh, at and they who are in the flesh .
In regard to the first he sets out three middle terms, each of which proves the one before it.
620. Using the first middle, he proves something stated earlier, namely, that the prudence of the flesh is death, in the following way: he that is hostile to God incurs death: but as for those enemies of mine, who did not want me to reign over them, bring them here and slay them before me (Luke 19:27); and this is because God is our life: for he is your life (Deut 30:20). And so, he that is hostile to God incurs death; but the prudence of the flesh is hostile to God . Therefore, the prudence of the flesh is the cause of death.
621. Here it should be noted that what he earlier called the prudence of the flesh (Rom 8:6) he now calls the wisdom of the flesh , not because prudence and wisdom are absolutely the same but because wisdom in human matters is prudence: wisdom is prudence to a man (Prov 10:23).
To understand this it should be recognized that one who knows the highest cause on which all things depend is called wise in the strict sense. But the supreme cause absolutely of all things is God. Therefore, wisdom in the strict sense is knowledge of divine things, as Augustine says in On the Trinity ; yet among the mature we do impart wisdom (1 Cor 2:6). Now one who knows the highest cause in a particular genus is said to be wise in that genus. For example, in the art of building it is not the man who knows how to cut wood and stones but the one who conceives and plans the house who is called wise; for the entire building depends on him. Hence the Apostle says, as a wise architect I have laid the foundation (1 Cor 3:10). Thus, therefore, one is called wise in human matters who has a good understanding about the goal of human life and regulates the whole of human life accordingly, which pertains to prudence.
And thus the wisdom of the flesh is the same as the prudence of the flesh, about which it is said: not such as comes down from above, but is earthly, unspiritual, devilish (Jas 3:15).
This wisdom is said to be hostile to God, because it inclines a man against God’s law: running stubbornly against him with a thick-bossed shield (Job 15:26).
622. To prove this he uses another middle term, adding, it is not subject to the law of God .
For a person cannot hate God according to what he is in himself, since God is the very essence of goodness; but a sinner hates God inasmuch as some precept of the divine law is contrary to his will, as an adulterer hates God inasmuch as he hates the precept, you shall not commit adultery . And so all sinners, inasmuch as they are unwilling to submit to God’s law, are hostile to God: should you love those who hate the Lord? (2 Chr 19:2).
Hence, he has satisfactorily proved that the prudence or wisdom of the flesh is hostile to God, because it is not subject to the law of God.
623. He proves this through a third middle term, saying: nor can it be .
For the prudence of the flesh is a form of vice, as is clear from what has been said. But although a person subject to a vice can be freed from it and submit to God, as it says above, having been set free from sin, you have become slaves of justice (Rom 6:18), the vice itself cannot submit to God, since the vice itself is a turning away from God or from God’s law; just as something black can become white, but the blackness itself can never become white: an evil tree cannot bear good fruit (Matt 7:18).
From this it is clear that the Manicheans were not correct in using these words to support their error, for they wished by these words to show that the nature of the flesh is not from God, since it is hostile to God and cannot be subject to God. For the Apostle is not dealing here with the flesh, which is a creature of God, but of the prudence of the flesh, which is a human vice, as has been said.
624. Then when he says, and they who are in the flesh , he applies what he had said about prudence of the flesh to men whom the prudence of the flesh rules, saying: they who are in the flesh , i.e., who follow the desires of the flesh by the prudence of the flesh, so long as they are this way cannot please God , because: the Lord takes pleasure in those who fear him (Ps 147:11).
Hence those who do not submit to him cannot please him, so long as they remain such. But they can cease to be in the flesh according to the manner described and then they will be pleasing to God.
625. Then when he says, but you are not in the flesh , he shows that those to whom he is speaking are immune from the prudence of the flesh.
In regard to this he does three things. First, he describes the state of believers, saying, but you are not in the flesh . This makes it clear that he is not speaking about the nature of the flesh. For the Romans, to whom he was speaking, were mortal men clothed in flesh. Rather, he is taking flesh for the vices of the flesh: flesh and blood cannot inherit the kingdom of God (1 Cor 15:50). Hence he says you are not in the flesh , i.e., you are not in the vices of the flesh as though living according to the flesh: living in the flesh, we do not wage war according to the flesh (2 Cor 10:3). But in the Spirit , i.e., you follow the Spirit: I was in the Spirit on the Lord’s day (Rev 1:10).
626. Second, he appends a condition, saying, if the Spirit of God dwells in you , namely, through love: you are God’s temple, and God’s Spirit dwells in you (1 Cor 3:16).
He appends this condition because, even though they received the Holy Spirit in baptism, they might through a later sin have lost the Holy Spirit. Concerning this it is said that he will not abide when iniquity comes in (Wis 1:5).
627. Third, he shows that this condition should be found in them, saying, but if any man has not the Spirit of Christ, he is not his . For just as that is not a bodily member which is not enlivened by the body’s spirit, so he is not Christ’s member who does not have the Spirit of Christ: by this we know that we abide in him, because he has given us of his own Spirit (1 John 4:13).
It should be noted that the Spirit of Christ and of God the Father is the same; but he is called the Spirit of God the Father inasmuch as he proceeds from the Father, and the Spirit of Christ inasmuch as he proceeds from the Son. Hence the Lord always ascribes him to both, as in John, but the Counselor, the Holy Spirit, whom the Father will send in my name (John 14:26) and again: when the Counselor comes whom I will send to you from the Father (John 15:26).
628. Then when he says, but if Christ , he shows that through the grace of Christ or through the Holy Spirit we are freed from punishment.
And first, he shows that we are freed by the Holy Spirit in the future from bodily death;
second, that in the meantime the Holy Spirit helps us against the infirmities of the present life, at likewise, the Spirit (Rom 8:26).
Concerning the first he does three things.
First, he sets out what he intends;
second, he draws a corollary from this, at therefore, brethren ;
third, he proves his proposition, at for whosoever are led (Rom 8:14).
In regard to the first it should be recalled that above he mentioned the Spirit of God and the Spirit of Christ, although it is one and the same Spirit.
First, therefore, he shows what we obtain from the Spirit inasmuch as he is the Spirit of Christ;
second, inasmuch as he is the Spirit of God the Father, at and if the Spirit of him .
629. He says, therefore: we have said that if one does not have the Spirit of Christ, he does not belong to him; hence, since you belong to Christ, you have the Spirit of Christ and Christ himself dwelling in you through faith: that Christ may dwell in your hearts through faith (Eph 3:17). But if Christ is thus in you , you should be conformed to Christ.
Now Christ so came into the world that as far as the Spirit was concerned, he was full of grace and truth, but as for the body, he had the likeness of sinful flesh, as was stated above. Hence this should also be in you, that your body indeed , because of sin which still remains in your flesh, is dead , i.e., subject to the necessity of death: in whatsoever day you eat it, you shall die the death (Gen 2:17), i.e., you will be subject to the necessity of death; but the spirit lives , being recalled from sin: be renewed in the spirit of your minds (Eph 4:23); it lives with the life of grace because of justification , through which it is justified by God: the life I now live in the flesh I live by faith in the Son of God (Gal 2:20); the just man lives by faith (Rom 1:17).
630. Then when he says and if the Spirit , he shows what we obtain from the Holy Spirit inasmuch as he is the Spirit of the Father, saying: if the Spirit of him , namely, of God the Father, who raised up Jesus Christ from the dead ; but do you, O Lord, be gracious to me and raise me up (Ps 41:10); him God raised from the dead (Acts 3:14). Although Christ rose by his own power, because the power of the Father and of the Son is the same, it follows that what God the Father did in Christ, he can also do in us.
And this is what he says: he who raised up Jesus Christ from the dead shall enliven also your mortal bodies . He does not say dead , but mortal , because in the resurrection there will be taken away from our bodies not only that they are dead, i.e., having the necessity of death, but also that they are mortal, i.e., capable of dying, as was Adam’s body before sin. For after the resurrection our bodies will be wholly immortal: your dead shall live, their bodies shall rise (Isa 26:19); after two days he will revive us (Hos 6:2).
And this because of his Spirit dwelling in you , i.e., in virtue of the Spirit dwelling in you: thus says the Lord God to these bones: behold I will cause breath to enter you, and you shall live (Ezek 37:5).
And this is because of his Spirit dwelling in you , i.e., on account of the dignity our bodies have from being receptacles of the Holy Spirit: do you not know that your body is a temple of the Holy Spirit? (1 Cor 6:19). Those indeed whose bodies were not temples of the Spirit will also rise, but their bodies will be able to suffer.
631. Then when he says, therefore, brethren , he draws a corollary from the foregoing.
And first, he sets out a conclusion;
second, he gives the reason, at for if you live .
632. First, therefore, he says: we have said that many benefits flow to us through the Holy Spirit and that from the prudence of the flesh follows death; therefore, brethren, we are debtors, not to the flesh , but to the Holy Spirit on account of the benefits received from him, to live according to the Spirit and not according to the flesh : if we live by the Spirit, let us also walk by the Spirit (Gal 5:25).
633. Then when he says, for if you live according to the flesh , he gives the reason for the above conclusion.
And first, as to the flesh, saying, if you live according to the flesh , namely, by following the desires of the flesh, you will die , namely, the death of guilt in the present and the death of damnation in the future: she who is self-indulgent is dead even while she lives (1 Tim 5:6).
Second, he gives a reason as to the spirit, saying, but if by the spirit , i.e., through the spirit, you mortify the deeds of the flesh , i.e., deeds which flow from the desires of the flesh, you will live , namely, the life of grace in the present and the life of glory in the future: put to death what is earthly in you (Col 3:5); those who belong to Christ Jesus have crucified their flesh with its passions and desires (Gal 5:24).
Lecture 3
The Spirit of adoption
8:14 For whosoever are led by the Spirit of God, they are the sons of God. [n. 634]
8:15 For you have not received the spirit of slavery again in fear: but you have received the spirit of adoption of sons, in whom we cry: Abba, Father. [n. 637]
8:16 For the Spirit himself gives testimony to our spirit that we are the sons of God. [n. 645]
8:17 And if sons, heirs also; heirs indeed of God and joint heirs with Christ: [n. 646] yet so, if we suffer with him, that we may be also glorified with him. [n. 650]
634. After stating that the life of glory, which will exclude all mortality from our bodies, will be given to us through the Holy Spirit, the Apostle now proves this.
First, he shows that this glorious life is given by the Holy Spirit;
second, why it is deferred, at yet so, if we suffer with him .
In regard to the first he presents this argument: all who are sons of God obtain the inheritance of a glorious life; but those who are ruled by the Holy Spirit are sons of God. Therefore, all who are ruled by the Holy Spirit obtain the inheritance of a glorious life.
First, therefore, he posits the minor premise of this proof;
second, the major, at and if sons, heirs also .
In regard to the first he does two things.
First, he states his proposition;
second, he proves it, at for you have not received .
635. In regard to the first there are two things to consider.
First, how some are led by the Spirit of God. This can be understood in the following way: for whosoever are led by the Spirit of God , i.e., ruled as by a leader and director, which the Spirit does in us, inasmuch as he enlightens us inwardly about what we ought to do: let your good spirit lead me (Ps 143:10).
But because one who is led does not act on his own, whereas the spiritual man is not only instructed by the Holy Spirit regarding what he ought to do, but his heart is also moved by the Holy Spirit, it is necessary to get a better understanding of what is meant by whosoever are led by the Spirit of God .
For those are led who are moved by a higher instinct. Hence we say that animals do not act but are led, because they are moved to perform their actions by nature and not from their own impulse. Similarly, the spiritual man is inclined to do something not as though by a movement of his own will chiefly, but by the prompting of the Holy Spirit, as it says in Isaiah: he will come like a rushing stream, which the wind of the Lord drives (Isa 59:19); and in Luke: Jesus was led by the Spirit into the wilderness (Luke 4:1).
However, this does not mean that spiritual men do not act through will and free choice, because the Holy Spirit causes the very movement of the will and of free choice in them, as it says in Philippians: God is at work in you both to will and to work (Phil 2:13).
636. Second, we must consider how those who are led by the Spirit of God . . . are the sons of God .
This is clarified by a likeness to natural children, who are produced by the natural seed coming from the father. But the spiritual seed proceeding from the Father is the Holy Spirit. Therefore, through this seed some men are born as sons of God: no one born of God commits sin, because the seed of God abides in him (1 John 3:9).
637. Then he proves that men who receive the Holy Spirit are sons of God, when he says for you have not received ; and this in three ways.
First, by distinguishing the gifts of the Holy Spirit;
second, by our own testimony, at whereby we cry ;
third, by the testimony of the Spirit, at for the Spirit himself .
638. In regard to the first it should be noted that the Holy Spirit produces two effects in us: one is fear: his delight shall be in the fear of the Lord (Isa 11:3); the other is love: God’s love has been poured into our hearts through the Holy Spirit which has been given to us (Rom 5:5). But fear makes slaves; love does not.
To realize this it is necessary to consider that fear bears on two things, namely, the evil from which someone flees through fear, and whatever seems to be the source of that evil. For a person is said to fear being killed and the king who has the power to kill. But sometimes it happens that the evil from which someone recoils is contrary to a bodily or temporal good which a person sometimes loves inordinately and recoils from having it injured or destroyed by a mere man. This is human or worldly fear and is not from the Holy Spirit. Indeed, the Lord forbids such fear: do not fear those who kill the body (Matt 10:28).
639. There is a second type of fear which recoils from an evil contrary to created nature, namely, the evil of being punished, and shrinks from having this evil inflicted by a spiritual cause, namely, by God. Such fear is praiseworthy in at least one respect, namely, that it fears God: oh that they had such a mind as this always, to fear me and to keep all my commandments (Deut 5:29). In this respect it is from the Holy Spirit.
But insofar as such fear does not recoil from an evil opposed to one’s spiritual good, namely, sin, but only punishment, it is not praiseworthy. It has this shortcoming not from the Holy Spirit but from man’s guilt; just as deformed faith, inasmuch as it is faith, is from the Holy Spirit, but not its deformity. Hence, even if a person does something good under the influence of such fear, he does not act well, because he does not act spontaneously but compelled by fear of punishment—and this is characteristic of slaves. Therefore, this fear is properly called servile, because it makes a man act as a slave does.
640. There is a third type of fear which recoils from evil opposed to a spiritual good, namely, from sin or separation from God, which a person fears to incur from the just vengeance of God. Thus it bears on spiritual goods, but with an eye on punishment.
This is called initial fear, because it is usually found in men at the beginning of their conversion. For it fears punishment due to past sins and it fears separation from God through sin because of grace infused with charity. This is the fear mentioned in the Psalm: the fear of the Lord is the beginning of wisdom (Ps 111:10).
641. The fourth type of fear has its eye entirely on spiritual things, because it fears nothing except separation from God. This is holy fear: the fear of the Lord is holy, enduring forever and ever (Ps 19:10). But just as initial fear is caused by imperfect love, so this fear is caused by perfect love: perfect love casts out fear (1 John 4:18). Therefore, initial fear and chaste fear are not distinguished against charity’s love, which is the cause of both, but the fear of punishment is; because just as this fear produces slavery, so charity’s love produces the freedom of sons. For it makes a man act voluntarily for the honor of God—which is characteristic of sons.
642. Now the old law was given in fear, which was signified by the thunder and things of that sort which occurred when it was given, as it says in Exodus 19:16 et seq. And therefore it says in Hebrews: so terrifying was the sight that Moses said: I tremble with fear (Heb 12:21). So the old law, which induced men to obey God’s commandments by inflicting punishments, was given in a spirit of slavery; hence it says in Galatians: one is from Mount Sinai, bearing children for slavery (Gal 4:24).
643. Therefore, he says here: it was correct to say that whosoever are led by the Spirit of God, they are the sons of God . For you have not received the spirit of slavery again , in the new law as was in the old law, in fear , namely, of punishments, which fear the Holy Spirit was causing; but you have received the spirit , namely, of charity, which is of adoption of sons , by which we are adopted as children of God: that we might receive adoption as sons (Gal 4:5).
This does not mean that there is one spirit and another spirit, but that it is the same Spirit, who in some produces servile fear, as imperfect, and in others, produces love, as a certain perfection.
644. Then he manifests the same thing by our confession, when he says in whom we cry .
For we confess that we have God as our Father, when we follow the Lord’s instruction to pray: our Father, who art in heaven (Matt 6:9). And since it is suitable not only for the Jews but also for gentiles to say this, he uses two words to signify Father, namely, Abba , which is Hebrew, and Pater , which can be Latin or Greek. Even the Lord himself says: Father, all things are possible to you (Mark 14:36); you will call me, my Father (Jer 3:19).
We say this not so much with the sound of our voice as with the intention of our heart, an intention so strong that it is called a cry, as with Moses to whom it was said: why do you cry to me? (Exod 14:15), namely, with the intention of your heart. But the great strength of this intention comes from the feeling of filial fear which he produces in us. Therefore, he says in whom , namely, in the Holy Spirit, we cry: Abba, Father . Hence it says in Isaiah that the seraphim, burning with the fire of the Holy Spirit, cried one to another: holy, holy, holy (Isa 6:3).
645. Then he manifests the same thing through the testimony of the Holy Spirit, to show that we are not deceived in our confession; hence he says: the reason I say that we cry, Abba, Father in the Holy Spirit is that the Spirit himself gives testimony to our spirit that we are the sons of God . He bears this testimony not with external words that reach men’s ears, as the Father gave testimony to his own Son in Matthew (Matt 3:17), but through the effect of filial love he produces in us. Therefore, he says that he gives testimony not to our ears but to our spirit : and we are witnesses of these things: and the Holy Spirit (Acts 5:32).
646. Then he posits the major premise, at and if sons .
First, he shows that to children is owed the inheritance, saying: If some are children, namely, through the Spirit, it follows that they are heirs, because the inheritance is owed not only to the natural child but also to the adopted: we have been born anew to an inheritance which is imperishable (1 Pet 1:4); yea, I have a goodly heritage (Ps 16:6).
647. Second, he shows what that inheritance is.
First, he describes it in relation to God the Father, saying, heirs indeed of God . Now one’s heir is a person who receives or gets his chief goods and not some small gifts, as we read in Genesis that Abraham gave all his possessions to Isaac, but to the sons of his concubines he bestowed gifts (Gen 25:5–6). Now the chief good by which God is rich is himself. For he is rich of himself and not in virtue of something else, because he does not need the goods others have: you do not need my goods (Ps 15:2). Hence the children of God obtain God himself as their inheritance: the Lord is my chosen portion (Ps 16:5); the Lord is my portion, says my soul (Lam 3:24).
648. But since the child does not obtain the inheritance unless the father dies, it seems that man cannot be an heir of God, who never dies.
The answer is that this applies to temporal goods which cannot be possessed by many at the same time; hence one must die, if another is to inherit. But spiritual goods can be held by many at the same time; therefore, it is not necessary that the Father die in order that the children become heirs.
Yet it can be said that God dies for us inasmuch as he is in us by faith: but he will be our inheritance, insofar as we will see him through form.
649. Second, he describes this inheritance on the part of Christ, saying, joint heirs with Christ , because just as he is the chief Son with whom we share sonship, so he is the chief heir, to whom we are united in the inheritance: this is the heir (Matt 21:38); yet will I bring an heir to you (Micah 1:15).
650. Then he shows why this glorious life is delayed, when he says, yet so, if we suffer with him .
First, he gives the reason concerned with suffering;
second, the preeminence of glory over suffering, at for I consider (Rom 8:18).
651. In regard to the first it must be recalled that Christ, the principal heir, attained to the inheritance of glory through suffering: was it not necessary that the Christ should suffer these things and so enter his glory? (Luke 24:26). But we must not expect to obtain the inheritance by an easier way. Therefore, it is necessary that we attain to that inheritance through suffering: through many tribulations we must enter the kingdom of God (Acts 14:21). For we do not receive an immortal and unsuffering body at once, in order that we might suffer along with Christ.
Hence he says, yet so, if we suffer with him , i.e., along with Christ endure the tribulations of this world patiently, in order that we may be also glorified with Christ: if we have died with him, we shall also reign with him (2 Tim 2:11).
Lecture 4
Creation awaits the revelation of the sons of God
8:18 For I consider that the sufferings of this time are not worthy to be compared with the glory to come that will be revealed in us. [n. 652]
8:19 For the expectation of the creature waits for the revelation of the sons of God. [n. 656]
8:20 For the creature was subjected to vanity: not willingly, but by reason of him who subjected it, in hope. [n. 661]
8:21 Because the creature also itself will be delivered from the servitude of corruption, into the liberty of the glory of the sons of God. [n. 666]
8:22 For we know that every creature groans and travails in pain, even till now. [n. 670]
652. After proving that we are freed through the grace of Christ, the Apostle now assigns the cause of the postponement of immortal life, which is the inheritance of the children of God, namely, that it is necessary for us to suffer with Christ in order to reach the fellowship of his glory. But because someone might say that such an inheritance is burdensome, since it cannot be obtained except by enduring suffering, he shows the superiority of future glory over the sufferings of the present life.
First, he states his proposition;
second, he proves it, at for the expectation .
653. First, therefore, he says: it has been stated that it is necessary for us to suffer in order to be glorified, and that we should not reject sufferings, if we would have glory. For I , who have experienced both, consider : a man of much experience will speak with understanding (Sir 34:9). He endured many sufferings: with far greater labors, far more imprisonments, with countless beatings (2 Cor 11:23), and he was a beholder of future glory: caught up into Paradise, he heard things that cannot be told (2 Cor 12:3).
This I consider, namely, that the sufferings of this time are not worthy to be compared with the glory to come that will be revealed in us .
654. Herein he mentions four things to show the excellence of that glory. First, he designates its eternity when he says, the glory to come , namely, after the present time; but there is nothing after the present time except eternity. Hence that glory surpasses the sufferings of this time as the eternal surpasses the temporal: for this slight momentary affliction is preparing us for an eternal weight of glory beyond all comparison (2 Cor 4:17).
Second, he designates its dignity when he says, glory , which suggests a splendor of dignity: let the faithful exult in glory (Ps 149:5).
Third, he designates how it will be manifested when he says, that will be revealed . For the saints have glory now, but it is hidden in their conscience: our boast is this, the testimony of our conscience (2 Cor 1:12). But later that glory will be revealed in the sight of all, both good and bad, about whom it is said: they will be amazed at his unsuspected salvation (Wis 5:2).
Fourth, he designates its truth when he says, in us . For the glory of this world is vain, because it is based on things outside a person, namely, in the trappings of wealth and in the opinion of men: they boast of the abundance of their riches (Ps 49:6). But that glory will be based on something within a man, as it says in Luke: the kingdom of God is within you (Luke 17:21).
655. Thus, the sufferings of this life, if they are considered in themselves, are slight in comparison to the quantity of this glory; for a brief moment I forsook you, but with great compassion I will gather you (Isa 54:7). But if these sufferings are considered insofar as they are voluntarily endured for God out of love, which the Holy Spirit produces in us, then man properly merits eternal life through them. For the Holy Spirit is a fountain whose waters, i.e., effects, well up to eternal life , as it says in John (John 4:14).
656. Then he proves his proposition by the excellence of that glory, when he says, for the expectation of the creature .
First, by the eager longing of the creature;
second, by the eager longing of the apostles, at and not only it (Rom 8:23).
In regard to the first he does two things.
First, he mentions the eager longing of the creature;
second, he manifests it, at for the creature .
657. First, therefore, he says: it has been stated that future glory exceeds present sufferings. Yet this is obvious, for the expectation of the creature waits for the revelation of the sons of God : we are God’s children now; it does not yet appear what we shall be (1 John 3:2). For the dignity of divine sonship is hidden in the saints on account of the things they suffer outwardly; but that dignity will be revealed later, when they receive immortal and glorious life, and when the wicked will say: behold how they have been numbered among the sons of God (Wis 5:5).
And he says that the expectation . . . waits to designate by such repetition the intensity of the eager longing: eagerly longing I have eagerly longed for the Lord (Ps 39:1).
658. It should be noted that creature , or creation , can be interpreted in three ways here.
In one way for just men, who are called God’s creature in a special way, either because they continue in the good in which they were created, or on account of their excellence, because every creature somehow serves them: of his own will he brought us forth by the word of truth that we should be a kind of first fruits of his creatures (Jas 1:18).
But this creature, i.e., the just man, waits for the revelation of the sons of God as a reward promised him: awaiting the blessed hope, the appearing of the glory of our great God (Titus 2:23).
659. Second, the creature can be human nature itself, which is the substratum of the goods of grace. In the unrighteous this nature is not yet sanctified but is as though without form.
In the men who have already been justified it is partially formed now with grace, but it is still, as it were, without form and awaits the final form which comes through glory.
Thus, therefore, this creature , i.e., we ourselves, in virtue of our human nature, waits for the revelation of the sons of God . We also wait for this in virtue of the grace received into our nature, as we might say that matter waits for its form or colors wait for the completed picture, as the Gloss says: all the days of my service I would wait till my release should come (Job 14:14).
660. In a third way it can be understood of sensible creation itself, as are the elements of this world: from the greatness and beauty of created things comes a corresponding perception of their Creator (Wis 13:5).
This sort of creation waits for something in two ways: for the eager longing of sensible creation, according as it has its origin in God, is ordered to some end. And this happens in two ways.
In one way, inasmuch as God endows this creation with a natural form and powers that incline it to some natural end. Thus we might say that a tree waits for its fruit to be produced or that fire waits for its higher natural place.
In another way sensible creation is ordained by God to an end which transcends its natural form. For just as the human body will be clothed with the form of supernatural glory, so all sensible creation in that glory of the children of God will itself obtain a new glory: I saw a new heaven and a new earth (Rev 21:1). In this way sensible creation waits for the revelation of the glory of the sons of God .
661. Then he explains this waiting, at for the creature .
First, the need to wait;
second, its end, at because the creature ;
third, the sign of waiting, at for we know that every creature .
662. Now the need to wait is due to a defect to which the creature is subject. For a thing subject to no defect has no need to wait for something. He shows the creature’s defect when he says: for the creature was subjected to vanity .
663. If by creature is understood the just man, he is understood to be subject to vanity, i.e., to those bodily things which are changeable and inclined to fail. Hence they are called vain: vanity of vanities, and all is vanity (Eccl 1:2).
But he is subjected to them because the needs of the present life require that he occupy himself with them, not willingly , because he does not love such temporal things as those do against whom it is said: how long will you love vanity and seek after lies? (Ps 4:3). But this creature is subjected to such vanity by reason of him , i.e., by God’s ordinance, who subjected it , i.e., the just man, to these sensible creatures; but in hope , namely, that at some time he will be freed from such occupation in the resurrection when they neither marry nor are given in marriage, but are like the angels in heaven (Matt 22:30).
664. If by creature is understood human nature itself, then such a creature is subjected to vanity , i.e., to changeableness; every man stands as a mere breath (Ps 39:5). Not willingly , because such vanity is inflicted on human nature as a punishment. But punishment is involuntary just as guilt is voluntary. But human nature is subjected to such sufferings by reason of him , i.e., by the sentence of God, who subjected it , namely, human nature, to defects, but nevertheless in hope of the time when such sufferings will be avoided: the thresher shall not thresh it forever (Isa 28:28).
665. But if by creature is understood sensible creation, then such creation was subjected to vanity , i.e., to changeability, but not willingly . For the defects which follow on changeableness, such as aging and ceasing to be and the like, are contrary to the particular nature of this or that thing which seeks self-preservation, although they are in keeping with the general nature of things. Nevertheless, the visible creature is subjected to such vanity by reason of him , i.e., by the ordinance of God who subjected it in hope , i.e., in expectation of a glorious renewal as was stated above.
666. Then he indicates the end of this waiting, when he says, because the creature also .
For its waiting or hope is not in vain, because the creature also itself will be delivered from the servitude of corruption, into the liberty of the glory of the sons of God .
If by creature is meant the just man, from the servitude of corruption means his care in seeking food and clothing and the other things which serve our mortal life. This is a form of slavery from which the saints are freed, as they struggle toward the liberty of the children of God. Although they have the liberty of justice by which they are released from the slavery of sin, they do not yet have the liberty of glory, which is release from the slavery of misery: who has let the wild ass go free? (Job 39:5).
667. If by creature is meant human nature, it will be delivered from the servitude of corruption , i.e., from suffering and decay, and striving toward the liberty of the glory of the sons of God , which is freedom not only from guilt but from death: death is swallowed up in victory (1 Cor 15:54).
668. But if it is taken for sensible creation, then that creation will be delivered from the servitude of corruption , i.e., changeableness: because in every change there is an element of decay, as Augustine says and the Philosopher too in Physics VIII. This will contribute to the liberty of the glory of the sons of God , because just as they will be renewed, so will their dwelling place be renewed: I create new heavens and a new earth, and the former things will not be remembered , i.e., the former changeableness of the creature (Isa 65:17).
669. But he says, the creature also itself will be delivered from the servitude of corruption . According to one sense it means not only we apostles, but also the other just ones. In the second sense it means not only the just but human nature, too. In a third sense, it means not only men but other creatures.
670. Then, when he says, for we know , he presents the sign of this waiting, saying, for we know , namely, we apostles, instructed by the Holy Spirit and also by experience, that every creature groans and travails in pain, even till now .
671. If this is understood of sensible creation, it presents two difficulties.
First, because he says, groans and travails , for this seems to fit only the rational creature. But this can be explained so that groan is the same as the previous expression, not willingly . For we groan against things repugnant to our will. Therefore, inasmuch as the defects of sensible creation are contrary to the natural desire of a particular nature, the visible creature is said to groan. When he says, travails , it is the same as the previous expression, waits . For travail is part of the process of producing offspring.
672. The second difficulty lies in the fact that he says, every creature , because that would include the heavenly bodies; hence a Gloss says that the sun and moon do not complete their assigned span without labor.
But this must be explained in such a way that labor is taken for motion, just as rest is sometimes taken for cessation from work, as God is said to have rested on the seventh day. Accordingly, by groaning is understood decay, which is an element of local motion, inasmuch as a body ceases to be in one place and begins to be in another. By travail is understood the destiny of heavenly bodies to be renewed.
673. But if it is understood of men, then human nature is said to be every creature , because it shares something with every creature: with the spiritual creature it shares intellect, with the animal it shares bodily life, with the bodily creature it shares bodily existence. Therefore, this creature, i.e., man, groans , partly because of the evils it suffers and partly because of the good things it hopes for, which are delayed: many are my groans (Lam 1:22). It travails , because it endures with affliction of soul the postponement of the glory it awaits: hope deferred makes the heart sick (Prov 13:12); a woman in travail has sorrow (John 16:21); anguish as of a woman in travail (Ps 48:6).
674. He says even till now because this groaning was not removed when we were made righteous, but it remains even till now , i.e., until death. Or even till now , i.e., even though those in glory have been set free, the rest of us still remain. Or even till now , because not only the ancient fathers who lived before Christ, but we also who did not live until the time of grace, suffer the same things. In 2 Peter, scoffers are described as saying: where is the promise of his coming? For ever since the fathers fell asleep, all things have continued as they were from the beginning of creation (2 Pet 2:4).
It should be noted that God’s creature can mean everything under God.
Hence some try to explain the above words about every creature in such a way as to include angels. But it is quite awkward to suppose that they are subjected to futility or that they groan or are in travail, because they already have the glory, the likeness of which we await, for it says in Matthew: they will be as the angels in heaven (Matt 22:30). Therefore, ours is a more suitable explanation.
Lecture 5
Longing for the resurrection
8:23 And not only it, but ourselves also, who have the first fruits of the spirit: even we ourselves groan inwardly, waiting for the adoption of the sons of God, the redemption of our body. [n. 675]
8:24 For we are saved by hope. But hope that is seen is not hope. For who sees that which he hopes for? [n. 681]
8:25 But if we hope for what we do not see, we wait for it with patience. [n. 685]
8:26 Likewise, the Spirit also helps our infirmity. For we do not know what we should pray for as we ought: but the Spirit himself asks for us with unspeakable groanings, [n. 686.]
8:27 And he who searches the hearts knows what the Spirit desires: because he asks for the saints according to God. [n. 694]
675. After showing the excellence of future glory from the longing of the creature, the Apostle now shows the same from the longing of the apostles. For that cannot be a trifle which is desired so anxiously by great men.
In regard to this he does two things.
First, he states his proposition;
second, he proves it, at for we are saved by hope .
676. In regard to the first he does three things.
First, he describes the dignity of those longing when he says: and not only it , namely, the creature, awaits the glory of the sons of God, but ourselves , namely, the apostles, who have the first fruits of the Holy Spirit, namely, because the apostles had the Holy Spirit before others and more abundantly than others, just as earthly fruit which ripens earlier is richer and more delicious: Israel was holy to the Lord, the first fruits of his harvest (Jer 2:3); you have come to the assembly of the first-born who are enrolled in heaven (Heb 12:23).
From this it is clear that the apostles are greater than all other saints no matter what their credentials, whether virginity or learning or martyrdom, because they have the Holy Spirit more fully.
677. But someone might say that some other saints have endured more torture and greater austerities for Christ than the apostles.
But it should be recognized that the amount of one’s merit depends principally, and in respect to essential reward, on charity. For the essential reward consists in the joy one has in God. But it is plain that one who loves God more will enjoy him more. Hence, the Lord promises that blessed vision to those who love: he who loves me will be loved by my Father and I will love him and manifest myself to him (John 14:21). But according to the quantity of his works man merits an accidental reward, which is joy taken in those works. Therefore, the apostles performed the works they did with greater charity, which made their hearts prepared for much greater ones, if it had been opportune.
678. But if it is said: someone can try so hard that he will have charity equal to that of the apostles, the answer is that a man’s charity is not derived from himself but from God’s grace, which is given to each according to the measure of Christ’s gift (Eph 4:7).
Now he gives to each the grace proportionate to his calling. Thus, the most excellent grace was given to Christ, because he was called to have his human nature taken into the unity of his divine person; after him the greatest fullness of grace was conferred on blessed Mary, who was called to be the mother of Christ. Among the rest, however, the apostles were called to a greater dignity than all others, for they received from Christ himself the things that pertain to salvation and the commission to deliver them to others. Hence, the Church is in a sense founded on them, as it says in Revelation: the wall of the city had twelve foundations and on them the twelve names of the twelve apostles of the Lamb (Rev 21:14); and God indeed has set some in the church; first apostles (1 Cor 12:28). Therefore, God gave them a greater abundance of grace than the rest.
679. Second, he mentions the anxiety with which they wait, when he says, we ourselves groan inwardly . This groaning indicates the distress caused by the postponement of something desired with great longing: hope deferred makes the heart sick (Prov 13:12); I am weary with my moaning (Ps 6:6).
This groaning, however, is more internal than external, because it proceeds from the hidden feelings of the heart and because it is concerned with internal goods. Hence he says, we ourselves groan inwardly : my groans are many (Lam 1:22).
680. Third, he mentions what is awaited, saying, waiting for the adoption of the sons , i.e., for the completion of this adoption. For this adoption was begun by the Holy Spirit justifying the soul: you have received the spirit of adoption of sons (Rom 8:15). But it will be brought to fulfillment when the body is glorified: we rejoice in the hope of sharing the glory of the children of God (Rom 5:2). And that is why he adds: the redemption of our body , so that as our spirit has been redeemed from sin, so our body might be redeemed from corruption and death: I shall ransom them from death (Hos 13:14); he will change our lowly body to be like his glorious body (Phil 3:21).
681. Then when he says, for we are saved , he proves what he had said with the following reason: hope is concerned with things not seen in the present but awaited in the future. But we have been saved through hope; therefore, we wait for the completion of salvation as something future.
682. First, therefore, he presents the minor premise, saying: for we, the apostles and the rest of the believers, are saved by hope , namely, because we hope for our salvation: we have been born anew to a living hope (1 Pet 1:3); hope in him at all times, O people (Ps 62:8).
683. Second, he presents the major premise, saying, but hope , i.e., the thing hoped for, that is seen , as though possessed at present, is not hope , i.e., not something hoped for, but something possessed. For hope is the expectation of something future: wait for me, for the day when I arise (Zeph 3:8).
684. Third, he presents proof of the major, saying, for who sees that which he hopes for? As if to say: hope implies a movement of the soul toward something not possessed. But when something is already possessed, there is no need for one to be moved toward it.
And it should be noted that because hope somehow springs from faith, he attributes to hope something that belongs to faith, namely, that it is concerned with something not seen: faith is the conviction of things not seen (Heb 11:1).
685. Fourth, he presents the conclusion, saying, but if we hope for what we do not see, we wait for it with patience .
Hence it should be noted that patience, properly speaking, inclines one to tolerate tribulation with a certain evenness of mind: be patient in tribulation (Rom 12:12). But because the postponement of something good has an aspect of evil, even the continued wait for absent goods with evenness of mind is attributed to patience, although these pertain more to long-suffering; be patient, brethren, until the coming of the Lord (Jas 5:7). But patience is taken in both ways here, because the apostles awaited glory with evenness of mind, along with the delay and tribulation.
686. Then he shows how we are helped by the Holy Spirit in the defects of the present life, when he says, likewise, the Spirit .
First, for the fulfillment of desires;
second, for the direction of external events, at and we know that (Rom 8:28).
In regard to the first he does two things.
First, he states his proposition;
second, he clarifies it, at for we do not know .
687. First, therefore, he says: it has been stated that our mortal bodies will be vivified by the Holy Spirit, when our weakness shall be removed from us. Likewise in the present life in which we are still subject to weakness the Spirit also helps our infirmity , even though he does not take it away entirely: the spirit lifted me up and took me away, and I went in bitterness in the heart of my spirit , as though weakness was not yet entirely removed, for the hand of the Lord was with me, strengthening me (Ezek 3:14); and in this way he helped me: the spirit is willing, but the flesh is weak (Matt 26:41).
688. Then he clarifies what he had said, when he says for we do not know .
First, he shows the need for the Spirit’s help, which pertains to a weakness of the present life;
second, he indicates the way he helps, at but the Spirit himself ;
third, he shows the efficacy of the help, at and he who searches .
689. First, therefore, he says: I am correct in saying that the Spirit also helps our infirmity . For in this we suffer a weakness that we do not know what we should pray for as we ought : why does God surround with darkness the man whose way is hid? (Job 3:23).
690. And it should be noted that the Apostle says there are two things we do not know, namely, what we should ask for in prayer and the manner in which we ought to ask. But both seem to be false.
For in the first place we know what we should ask for, because the Lord taught us: hallowed be your name (Matt 6:9), and so forth.
The answer is that we can know in a general way what it is suitable to pray for, but we cannot know this in particular.
First of all, if we desire to perform a virtuous deed, which is to fulfill God’s will on earth as it is in heaven, it can happen that the virtuous deed does not befit this or that person. For example, the quiet of contemplation is not expedient for a person who can press onward usefully in action, as Gregory says in Morals on Job 5:26: you shall come to your grave in ripe old age . Hence it says in Proverbs: there is a way which seems right to a man, but its end is the way to death (Prov 14:12).
Second, a person desires a temporal good to sustain life, which is to seek one’s daily bread, but it puts him in danger of death. For many have perished because of riches: riches were kept by their owner to his hurt (Eccl 5:13).
Third, a person desires to be freed from a bothersome trial which, nevertheless, is for him a guardian of humility. For example, St. Paul sought the removal of a thorn of the flesh, but it had been given him to keep him from being too elated by the abundance of revelations (2 Cor 12:7).
691. Likewise, it also seems that we know how to pray as we ought, since it says in James: let him ask in faith, with no doubting (Jas 1:6).
Here, too, the answer is that we can know in general, but we cannot discern exactly the special motive; for example, whether we are asking from anger or from a zeal for justice. Hence in Matthew, the petition of the sons of Zebedee was refused because, although they seemed to be asking to share in divine glory, their petition proceeded from vainglory or from elation (Matt 20:20).
692. Then he tells the way the Holy Spirit helps when he says, but the Spirit himself asks for us with unspeakable groanings . This statement seems to support the error of Arius and Macedonius, who held that the Holy Spirit is a creature and lower than the Father and Son. For intercession is the role of a lesser person. But if from the fact that he is said to intercede we understand that he is a creature subject to suffering and inferior to the Father, then from the fact that he intercedes with groanings, we should suppose that he is a creature subject to suffering and not yet enjoying beatitude—which no heretic has ever said. For a groan proceeds from pain that pertains to wretchedness.
Consequently we must explain asks , i.e., makes us ask, as in Genesis: now I know that you fear God (Gen 22:12), i.e., I have made you know.
693. For the Holy Spirit makes us ask, inasmuch as he causes right desires in us, because to ask is to make desires known. Now right desires arise from the ardor of love, which he produces in us: God’s love has been poured into our hearts through the Holy Spirit which has been given to us (Rom 5:5).
But with the Holy Spirit directing and inciting our heart, our desires cannot but be profitable to us: I am the Lord who teaches you to profit (Isa 48:17); therefore, he adds, for us .
But when we desire something strongly and pray for it longingly, we suffer its delay with pain and groanings; therefore, he adds, with groanings , which he causes in our heart, inasmuch as he inspires us to desire heavenly things which are postponed for the soul. These are the moanings of the dove, which the Holy Spirit causes in us: moaning like doves (Nah 2:7).
They are unspeakable : either because they concern an indescribable thing, namely, heavenly glory: he heard things that cannot be told (2 Cor 12:4); or because those movements of the heart cannot be sufficiently described, inasmuch as they proceed from the Holy Spirit: who can explain the wisdom of the heavens? (Job 38:37).
694. Then he shows the efficacy of the help with which the Holy Spirit aids us, saying: he who searches the hearts , i.e., God, who alone searches the heart: you who tried the minds and hearts (Ps 7:9).
But God is said to search hearts, not as though he investigates the secrets of the heart, but because he knows clearly the hidden things of the heart: I will search Jerusalem with lamps (Zeph 1:12).
God, I say, searches hearts and knows , i.e., approves, according to what it says in 2 Timothy: the Lord knows who are his (2 Tim 2:19), what the Spirit desires , i.e., what he makes us to desire: all my desires are known to you, O Lord (Ps 38:9).
But the desires which the Holy Spirit causes in the saints are accepted by God, because he asks for the saints , i.e., makes them ask according to God , i.e., for things pleasing to God: the desire of the just ends in all good (Prov 11:23). As an example of this the Lord said to the Father: not as I will, but as you wilt (Matt 26:39).
Lecture 6
Predestination of the saints
8:28 And we know that to those who love God all things work together unto good: to such as, according to his purpose, are called to be saints. [n. 695]
8:29 For whom he foreknew, he also predestined to be made conformed to the image of his Son: that he might be the firstborn among many brethren. [n. 701]
8:30 And whom he predestined, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified. [n. 707]
8:31 What shall we then say to these things? If God is for us, who is against us? [n. 710]
8:32 He who did not even spare his own Son, but delivered him up for us all, how has he not also, with him, given us all things? [n. 712]
695. Having shown that the Holy Spirit helps us in the weaknesses of the present life in regard to fulfilling our desires, the Apostle now shows how he helps us in relation to external events by directing them to our good.
First, he states his proposition;
second, he proves it, at for whom he foreknew ;
third, he draws a conclusion, at who then will separate us (Rom 8:35).
696. In regard to the first there are two things to consider.
First, the greatness of the benefit conferred on us by the Holy Spirit, namely, that all things work together unto good for us .
To realize this we should consider that whatever happens in the world, even if it be evil, accrues to the good of the universe; because, as Augustine says in Enchiridion : God is so good that he would permit no evil, unless he were powerful enough to draw some good out of any evil .
However, the evil does not always accrue to the good of that in which it is. Thus, the death of one animal accrues to the good of the universe, inasmuch as by the destruction of one thing something else begins to be, although it does not accrue to the good of that which ceases to be; because the good of the universe is willed by God according to itself and to this good all the parts of the universe are ordained.
697. The same seems to apply to the relationship of the noblest parts to the other parts, because the evil affecting the other parts is ordained to the good of the noblest parts. But whatever happens to the noblest parts is ordained only to their good, because his care for them is for their sake, whereas his care for the others is for the sake of the noblest: as a physician allows a malady in the foot that he might cure the head.
But the most excellent parts of the universe are God’s saints, to each of whom applies what is said in Matthew: he will set him over all his goods (Matt 25:23). Therefore, whatever happens to them or to other things, it all accrues to the benefit of the former. This verifies the statement in Proverbs: the fool will be servant to the wise (Prov 11:20), namely, because even the evil of sinners accrues to the good of the just. Hence, God is said to exercise a special care over the just: the eyes of the Lord are toward the righteous (Ps 34:15), inasmuch as he takes care of them in such a way as to permit no evil to affect them without converting it to their good.
This is obvious in regard to the penal evils which they suffer; hence it says in the Gloss that in their weakness humility is exercised, in affliction patience, in contradictions wisdom, and in hatred good will . Hence it says in 1 Peter: if you suffer for justice’s sake, you will be blessed (1 Pet 3:14).
698. It might be asked whether their sins also work together for their good.
Some say that sins are not included when he says, all things , because according to Augustine: sin is nothing and men become nothing, when they sin .
But contrary to this, a Gloss says, God makes all things work together for their good to the extent that if they deviate and stray from the path, he even makes this contribute to their good . Hence it is said: though the just man fall, he shall not be cast headlong, for the Lord is the stay of his hand (Ps 37:24).
But according to this it seems that they always arise with greater love, because man’s good consists in love in such a way that without it the Apostle says that he is nothing (1 Cor 13:2).
The answer is that man’s good consists not only in the amount of love but especially in his perseverance until death, as it says in Matthew: he who endures to the end will be saved (Matt 24:13). Furthermore, because he has fallen, he rises more cautious and more humble; hence, the Gloss adds that this makes them progress, because they return to themselves more humble and wiser ; for they fear extolling themselves or trusting in their powers to persevere.
699. Second, we consider the recipients of this benefit and see something on God’s part and on man’s part.
He indicates what is involved on man’s part when he says, to those who love God .
For the love of God is in us through the indwelling spirit. But it is the Holy Spirit who directs us in the right path: set me, O Lord, a law in your way, and guide me in the right path (Ps 27:11); hence it says in 1 Peter: who is there to harm you, if you are zealous for what is right? (1 Pet 3:13); great peace have they who love your law; nothing can make them stumble (Ps 119:165).
And this is reasonably so, because, as it says in Proverbs: I love those who love me (Prov 8:17). To love is to will good to the beloved; but for God to will is to accomplish, for whatever the Lord wills he does (Ps 135:6). Therefore, God turns all things to the good of those who love him.
700. Then he considers what is involved on God’s part who, first of all, predestined believers from all eternity; second, calls them in time; third, sanctifies them. He touches on these three things when he says, to such as, according to his purpose, are called to be saints , i.e., the predestined, the called, and the sanctified; purpose here refers to predestination, which, according to Augustine, is the resolve to be merciful: according to the purpose of him who accomplishes all things according to the counsel of his will (Eph 1:11). Called refers to calling: he called him to follow him (Isa 41:2). Saints refers to sanctification: I am the Lord who sanctifies you (Lev 21:8). The Apostle says that he knows this, saying, we know : he gave him knowledge of holy things (Wis 10:10). This knowledge arises from experience and from considering the efficacy of love: love is as strong as death (Song 8:6), and of eternal predestination: my counsel shall stand, and I will accomplish all my purpose (Isa 46:10).
701. Then he proves what he had said with the following proof, when he says, for whom he foreknew .
No one can harm those whom God advances; but God advances the predestined who love him. Therefore, nothing can harm them, but everything works for their good.
First, therefore, he proves the minor premise, namely, that God advances them;
second, the major, namely, that nothing can be harmful to those advanced by God, at what shall we then say .
In regard to the first he does two things.
First, he mentions things that refer to the advancement of the saints from all eternity;
second, those that occur in time, at and whom he predestined .
702. First, therefore, he presents two things, namely, foreknowledge and predestination, when he says, whom he foreknew, he also predestined .
Now some say that predestination is taken here for the preparation which occurs in time, during which God prepares the saints for grace. They say this in order to distinguish foreknowledge from predestination.
But closer examination shows that both are eternal and that they differ in notion. For, as was stated above, predestination implies the mental preordaining of things which a person intends to do. But from all eternity God has predestined the benefits which he intends to give his saints. Hence, predestination is eternal. But foreknowledge differs conceptually from predestination; because foreknowledge implies only the knowledge of future things, whereas predestination implies causality in regard to them. Consequently, God has foreknowledge even of sins, but predestination bears on salutary goods. Hence the Apostle says in Ephesians: predestined according to the purpose of his will, to the praise and glorious grace which he freely bestowed (Eph 1:5).
703. Regarding the order between foreknowledge and predestination some say that foreknowledge of good and of evil merits is the reason for predestination and reprobation, in the sense that God predestines certain ones, because he foresees that they will act well and believe in Christ. According to this the present text reads: those whom he foreknew to be conformed to the image of his Son, he also predestined .
This interpretation would be reasonable, if predestination were restricted to eternal life, which is bestowed for merits. But under predestination falls every salutary benefit prepared for man from all eternity by God; hence all the benefits he confers on us in time he prepared for us from all eternity. Hence, to claim that some merit on our part is presupposed, the foreknowledge of which is the reason for predestination, is nothing less than to claim that grace is given because of our merits, and that the source of our good works is from us and their consummation from God.
Hence, it is more suitable to interpret the present text as stating that whom he foreknew, he also predestined to be made conformed to the image of his Son . Then this conformity is not the reason for predestination, but its end or effect. For the Apostle says, he destined us to be his adopted sons through Jesus Christ (Eph 1:5).
704. For the adoption as sons is nothing more than that conformity, because a person adopted into the sonship of God is conformed to his true Son.
First, in the right to the inheritance, as was stated above: if sons, heirs also; heirs indeed of God and joint heirs with Christ . Second, in sharing his splendor. For he is begotten of the Father as the splendor of his glory (Heb 1:3). Hence by enlightening the saints with the light of wisdom and grace, he makes them be conformed to himself. Whence it is said: in the brightness of the saints: from the womb before the day star I begot you (Ps 110:3), i.e., pouring out all the brightness of the saints.
705. The phrase, to the image of his Son , can be interpreted in two ways. In one way so that it means: conformed to the image of his Son, who is an image: he is the image of the invisible God (Col 1:15). In another way so that the sense is this: he predestined us to be conformed to his Son in the fact that we bear his image: just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven (1 Cor 15:49).
He says, whom he foreknew, he also predestined , not because he predestines all the foreknown, but because he could not predestine them unless he foreknew them: before I formed you in the womb I knew you (Jer 1:5).
706. Then he indicates what follows from this predestination, when he says, that he might be the firstborn among many brethren .
For just as God willed to communicate his natural goodness to others by imparting to them a likeness of his goodness, so that he is not only good but the author of good things, so the Son of God willed to communicate to others conformity to his sonship, so that he would not only be the Son but also the firstborn among sons. Thus, he who is the only-begotten through an eternal origin, as it says in John: the only Son who is in the bosom of the Father (John 1:18), is the firstborn among many brethren by the bestowal of grace: he is the first-born of the dead, and ruler of kings on earth (Rev 1:5).
Therefore, Christ has us as brothers, both because he communicated to us a likeness of his sonship and because he assumed the likeness of our nature, as it says in Hebrews: he had to be made like his brethren in every respect (Heb 2:17).
707. Then, when he says and whom he predestined , he mentions what happens on the part of the saint as a consequence of predestination.
First, he mentions the call, when he says, whom he predestined, them he also called . For predestination cannot be voided: the Lord of hosts has sworn: as I have planned, so shall it be, and as I have purposed, so shall it stand (Isa 14:24).
Predestination begins to be carried out with the calling of the person. This call is twofold: one is external and is made by the mouth of a preacher: she has sent out her maids to call from the highest places (Prov 9:3). In this way God called Peter and Andrew (Matt 4:18). The other call is internal and is nothing less than an impulse of the mind whereby a man’s heart is moved by God to assent to the things of faith or of virtue: who stirred up one from the east and called him to follow? (Isa 41:2).
This call is necessary, because our heart would not turn itself to God, unless God himself drew us to him: no one can come to me unless the Father who sent me draws him (John 6:44); turn us to thyself, O Lord, that we may be turned (Lam 5:21). Furthermore, this call is efficacious in the predestined, because they assent to the call: everyone who has heard and learned from the Father comes to me (John 6:45).
708. Hence, second, he mentions justification, when he says, and whom he called, them he also justified , by infusing grace: they are justified by his grace as a gift (Rom 3:24).
Although this justification is frustrated in certain persons, because they do not persevere to the end, in the predestined it is never frustrated.
709. Third, he mentions glorification, when he adds, them he also glorified , and this in two ways, namely, by growth in virtue and grace and by exaltation to glory: in all things, O Lord, you have exalted and glorified your people (Wis 19:22).
He uses the past for the future, if the glorification of glory is understood here, either because the future is certain, or because what is future in some is already fulfilled in others.
710. Then he clarifies the major premise, namely, that nothing can harm those advanced by God, when he says what shall we then say .
First, he shows that they cannot suffer any loss through the evil of punishment;
second, nor through the evil of guilt, at who will accuse (Rom 8:33).
711. The evil of punishment is twofold: one consists in the imposition of evils, the other in the removal of good things.
First he shows that those who are advanced by God do not suffer harm from the efforts of persecutors, saying, what shall we then say . As if to say: since God bestows so many good things on his elect, what can be said against this, so as to nullify it? As if to say: nothing. No wisdom, no understanding, no counsel, can avail against the Lord (Prov 21:30). Or: what shall we then say ? For one is struck with amazement, when he considers these things: I considered your works and became terrified (Hab 3:2). Or: what shall we then say to these things , i.e., what return could we make to God for such great blessings: what shall I render to the Lord for all his bounty to me (Ps 116:12).
Then he continues, if God is for us , by predestining, calling, justifying, and glorifying, who is against us , i.e., successfully? Let us stand up together, who is my adversary? (Isa 50:8); place me next to you, and let anyone’s hand fight against me (Job 17:3).
712. Second, he shows that God’s holy ones cannot suffer loss by the removal of good things, saying, he who did not even spare his own Son .
But whereas he spoke earlier about adopted sons, saying, you have received the spirit of adoption of sons (Rom 8:15), he separates this Son from all others, saying, his own Son , i.e., not adopted, as heretics pretend, but natural and co-eternal: that we may be in his true Son, Jesus Christ (1 John 5:20) of whom the Father says, this is my beloved Son, with whom I am well pleased (Matt 3:17).
713. He says, did not even spare , to indicate that he did not exempt him from punishment. For there was no guilt in him to forgive: he who spares the rod hates his son (Prov l3:24).
However, God the Father did not even spare his own Son , as though to add something to him who is in all things perfect God; rather, he subjected him to the passion for our benefit. And this is what he adds: but delivered him up for us all , i.e., in expiation for our sins: he was put to death for our trespasses (Rom 3:25); the Lord put on him the iniquity of us all (Isa 53:6).
God the Father gave him up to death by appointing him to become incarnate and suffer, and by inspiring his human will with such love that he would willingly undergo the passion. Hence he is said to have given himself over: he gave himself up for us (Eph 5:2). Judas, too, and the Jews gave him up, as was explained above.
714. It should be noted that in saying, he did not even spare his own Son , it is as though he were saying: he not only exposed other holy men to tribulation for their salvation: I have hewn them by the prophets (Hos 6:5); if we are afflicted, it is for your comfort and salvation (2 Cor 1:6), but even his own Son.
But in the Son of God all things exist as in their primordial and preoperative cause: he is before all things and in him all things hold together (Col 1:17). Therefore, when he was given up for us, all things were given to us; hence he adds: how has not he also, with him , given us all things , the highest things, namely, the divine persons to enjoy, rational spirits to live with, all lower things to use, not only prosperity but adversity as well: all are yours and you are Christ’s and Christ is God’s (l Cor 3:23). Hence, it is clear that, as it says in the Psalm: those who fear him have no want (Ps 34:9).
Lecture 7
Nothing can separate us from the love of God
8:33 Who will accuse against the elect of God? God is he who justifies: [n. 715]
8:34 Who is he who will condemn? [n. 717] Christ Jesus who died: yea, who is risen also again, who is at the right hand of God, who also intercedes for us. [n. 718]
8:35 Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword? [n. 721]
8:36 (As it is written: for your sake, we are put to death all the day long. We are regarded as sheep to be slaughtered .) [n. 724]
8:37 But in all these things we overcome, because of him who has loved us. [n. 725]
8:38 For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might, [n. 726]
8:39 Nor height, nor depth, nor any other creature, will be able to separate us from the love of God which is in Christ Jesus our Lord. [n. 731]
715. After showing that the holy ones God advances can suffer no loss, as though from the evil of punishment, the Apostle now shows that they can suffer no loss as though from the evil of guilt.
First, he presents his proposition;
second, he excludes an opposite view, at Christ Jesus .
716. In regard to the first it should be noted that a person suffers injury for guilt from two sources: first, from an accusation; second, from the judge who condemns.
First, therefore, he shows that no accusation can harm God’s holy ones, and this by reason of divine election. For whoever chooses a person seems by that very fact to approve him. But the saints are chosen by God: he chose us in him before the foundation of the world that we should be holy (Eph 1:4). On the other hand, whoever accuses, disapproves of the one accused. Therefore he says, who will accuse , i.e., successfully, against the elect , i.e., against those God has chosen to be saints? Hence it is said, for the accuser of our brethren has been thrown down (Rev 12:10).
717. Second, he shows that no accusation can be harmful to the saints.
He shows this by referring to another of God’s benefits, namely, that God justifies us. This benefit is mentioned when he says, God is he who justifies , in keeping with what he had said above: and whom he called, them he also justified (Rom 8:30); you were justified in the name of the Lord Jesus Christ (1 Cor 6:11).
But condemnation finds a place against the unjust: who is he who will condemn those justified by God: when he is quiet, who can condemn (Job 34:29).
718. Then he excludes an opposite view. For someone could fear that a person might be accused by Jesus Christ as a violator of Christ’s commandment in the same way as the Lord says of Moses: it is Moses who accuses you, on whom you set your hope (John 5:45); and also that he might be condemned by him, for he is the one ordained by God to judge the living and the dead (Acts 10:42). Furthermore, he is immune to sin: who did no sin (1 Pet 2:22); consequently, he seems qualified to accuse and condemn, as it says in John: let him who is without sin among you be the first to throw a stone at her (John 8:7).
And so he says, Christ Jesus . As if to say: will Christ Jesus make accusations against God’s elect or even condemn them? And he says, not so; because even according to his human nature he confers great benefits on the saints, just as he also does according to his divinity.
719. Then he mentions four benefits from his humanity.
First, from his death, when he says, who died , namely, for our salvation: for Christ also died for sins once for all (1 Pet 3:18).
Second, from his resurrection, through which he vivifies us both with spiritual life now and with bodily life later. Hence he adds, who is risen also again , as it says above: he rose for the sake of our justification (Rom 4:25). He says, yea , because it is preferable to commemorate him now for the power of his resurrection and for the weakness of his passion: he was crucified in weakness, but lives by the power of God (2 Cor 13:4).
Third, from his acknowledgment of the Father, when he says: who is at the right hand of God , i.e., equal to God the Father according to the divine nature and recipient of his choicest blessings according to his human nature. And this is also for our glory because, as it is said, he made us sit with him in the heavenly places in Christ Jesus (Eph 2:6). For inasmuch as we are his members, in him we sit with God the Father: he who conquers, I will grant him to sit with me on my throne, as I myself conquered and sat down with my Father on his throne (Rev 3:21).
Fourth, from his intercession, when he says, who also intercedes for us as our advocate: we have an advocate with the Father, Jesus Christ (1 John 2:1). But an advocate’s duty is not to accuse or condemn, but to repel an accuser and prevent condemnation.
720. Christ is said to intercede for us in two ways.
In one way by praying for us, as it says in John: I do not pray for these only, but also for those who believe in me through their word (John 17:20). But now his intercession for us is his will that we be saved: Father, I desire that they also may be with me where I am (John 17:24).
In another way he intercedes by presenting to his Father’s gaze the human nature assumed for us and the mysteries celebrated in it: he entered into heaven itself to appear in the presence of God on our behalf (Heb 9:24).
721. Then he draws the conclusion, when he says, who then shall separate us . But because this conclusion does not seem credible to the inexperienced, he presents it in the form of a question. Hence he does three things.
First, he presents the question;
second, he shows the need for this question, at as it is written ;
third, he presents the solution, at but in all these things .
722. This question can be derived in two ways from the foregoing.
One way is this: So many and such powerful benefits have been conferred on us by God that no one can count them. Furthermore, they all tend toward one thing, namely, that we be rooted and grounded in love (Eph 3:17). Who then shall separate us from the love of Christ , i.e., the love by which we love Christ and neighbor as he commanded: a new commandment I give to you, that you love one another (John 13:34).
Another way is this: God bestows great benefits on his holy ones, and when we consider them, such love of Christ burns in our hearts that nothing can quench it: many waters cannot quench love (Song 8:7).
723. He mentions the evils which might induce one to abandon love of Christ.
And first, those that refer to life; second, the one which refers to death.
In regard to those which threaten us in the course of our lives, he mentions present evils and evils to come.
In regard to present evils he mentions evils to be endured; second, the loss of good things.
Evils to be endured can be considered in two ways.
In one way as they are present in the sufferer who is afflicted by them in two ways: first, externally in the body. Hence he says, tribulation . This word is related to tribulus , a prickly herb: thorns and thistles it shall bring forth to you (Gen 3:18). But the just are not overcome by them: many are the tribulations of the just, and the Lord frees them from all of these (Ps 34:19). A person is also afflicted by them internally in the form of mental anxiety, when he does not know where to go or which way to turn. In regard to this he says, or distress : I am hemmed in on every side, and I do not know what to choose (Dan 13:21).
In another way, such evils can be considered as they are present in the one inflicting them. In this respect he says, or persecution , for although persecution in the strict sense would imply pursuit of someone to make him flee: if they persecute you in one city, flee to another (Matt 10:23), yet in a general sense it can mean the infliction of any injury. Many are they that persecute me and afflict me (Ps 118:157).
Then he mentions the evils which consist in the removal of good things necessary for life, namely, food and clothing: if we have food and clothing, with these we shall be content (1 Tim 6:8). In regard to the removal of food he says: or famine ; of clothing, or nakedness : to the present hour we hunger and thirst, we are ill-clad (1 Cor 4:11).
In regard to future evils he adds, or danger , threatening at any moment: in danger from rivers, danger from robbers (2 Cor 11:26).
In regard to death he says, or the sword : they were killed with the sword (Heb 11:37).
724. Then when he says, as it is written , he shows the importance of this question, inasmuch as he says that all these things lie at hand to be suffered by the saints for the love of Christ.
And he quotes the words of the Psalmist as though spoken by the martyrs. These words mention, first of all, the cause of the suffering: for it is not the suffering but the cause that makes the martyr , as Augustine says. Hence he says, for your sake : he who loses his life for my sake shall find it (Matt 10:39); let none of you suffer as a murderer, or a thief; yet if one suffers as a Christian, let him not be ashamed (1 Pet 4:15). One suffers for Christ by suffering not only for the faith of Christ but for any just deed done for the love of Christ: blessed are those who are persecuted for justice’s sake (Matt 5:10).
Second, he mentions the severity of the suffering when he says: we are put to death , i.e., handed over to death: for we are sold, I and my people, to be destroyed (Esth 7:4).
Third, the duration of the persecution when he says, all the day long , i.e., during the whole period of life; while we live we are always being given up to death for Jesus’ sake (2 Cor 4:11).
Fourth, the persecutor’s readiness to kill, when he says, we are regarded as sheep to be slaughtered , i.e., marked to be killed in the meat market. So, too, the saints are intentionally killed: the hour is coming when whoever kills you will think he is offering service to God (John 16:2); feed the flock doomed to slaughter (Zech 11:4).
725. Then he answers the question, at but in all these things .
First, he gives the answer, saying, but in all these things , namely, the evils mentioned above, we overcome , as long as we preserve our love unsullied: in his arduous contest she gave him the victory (Wis 10:12).
But we do not succeed by our own strength but through Christ’s help; hence he adds, because of him who has loved us , i.e., on account of his help or on account of the affection we have for him; not as though we first loved him, but because he first loved us (1 John 4:19); thanks be to God, who gives us the victory through our Lord Jesus Christ (1 Cor 15:57).
726. Second, he clarifies the solution, showing that the saints’ love is inseparable, at for I am sure .
First, he shows that it cannot be separated by creatures that exist;
second, nor by creatures that do not exist but could, at nor any other creature .
727. In regard to the first he does two things.
First, he mentions things that exist in man, saying, I am sure that neither death , which is the first among things we fear, nor life , which is first among things we desire, will be able to separate us from the love of God : if we live, we live to the Lord, and if we die, we die to the Lord (Rom 14:8).
In these two are included all the ones previously mentioned. For six evils previously mentioned refer to life; but one, namely, the sword, refers to death, as was said above.
728. Then he mentions things outside of man. Among these are, first, spiritual creatures; hence he says: nor angels , i.e., the lower ones assigned to guard individual men: he will give his angels charge of you (Ps 91:11). Nor principalities , i.e., those assigned to guard nations: now I will return to fight against the prince of Persia; and when I am through with him, the prince of Greece will come. And there is none who contends by my side against these except Michael (Dan 10:20). He adds, nor powers , which is the highest order of ministering angels: the powers of heaven will be shaken (Luke 21:26).
This can be understood in two ways: in one way of wicked angels, who struggle against the saints: our wrestling is not against flesh and blood, but against principalities and powers (Eph 4:12). In another way it can refer to the good. Here Chrysostom in his book, On Compunction of Heart , says that the Apostle said this, not that the angels would at some time try to separate him from Christ; rather, these impossible things would be more possible, so to speak, than for him to be separated from the love of Christ. He speaks this way to show how great in him is the strength of divine love, and to lay everything out in the open. For this is the way of lovers, that they cannot hide their love in silence but assert and bare it to their friends and to the beloved, and they cannot confine the flames within their heart. They speak of them frequently, so that by constantly recounting their love they may gain some relief, some cooling of the tremendous burning within them. In just this way, blessed Paul here acts as an outstanding lover of Christ: he gathers up in one sentence all things that are and that were, everything that can be and even those that cannot. It is similar to what is said in Galatians: but even if we, or an angel from heaven, preach to you another gospel than that which we have preached to you, let him be accursed (Gal 1:8).
729. Then he mentions visible creatures, and he sets out two distinctions.
First according to time, by which they are distinguished according to present and future. Hence he says, nor things present , whether they cause pain or pleasure: we look not to the things that are seen (2 Cor 4:18). Then he adds, nor things to come . Whether we fear them or desire them, they cannot separate us from the love of Christ. Hence it is said: for I am ready not only to be imprisoned but even to die at Jerusalem for the name of the Lord Jesus (Acts 21:13).
730. Then he distinguishes sensible creatures on the basis of magnitude: first he touches on magnitude of strength, when he says, nor might , i.e., no strong creature, such as a raging fire or sea, can separate me from the love of Christ, because love is as strong as death (Song 8:6).
731. Second, he mentions magnitude of dimension, describing them by what properly belongs to bodies, namely height and depth.
Hence he says, nor height , from which someone might threaten to cast me headlong, as in Luke: they led Jesus to the brow of the hill, that they might throw him down headlong (Luke 4:29); nor depth , in which someone might submerge me: I sink in deep mire (Ps 69:2).
These three things can also be referred to the ways a person could turn a man away from God: in one way by the force of might ; but as it is said, no one is strong as our God (1 Sam 2:2). Second, by the lofty height of one’s authority; but God is the highest of the kings of the earth (Ps 89:27). Third, by the depth of one’s wisdom; but God’s knowledge is deeper: deeper than Sheol—what can you know? (Job 11:8).
732. These two, height and depth , can be referred to adversity and prosperity: with the weapons of justice for the right and for the left (2 Cor 6:7). Or according to Chrysostom, who says in the book On Compunction of Heart : height and depth seem to me to signify nothing other than the kingdom of heaven and Gehenna . As if to say: not even if it is necessary for me to fall away from the kingdom, or to be dragged into Gehenna for Christ, should I fear this.
733. With regard to creatures that do not exist but could, he says, nor any other creature . According to Chrysostom, he says this about the things that are not, as though all things that are do not suffice, but he must, so to speak, challenge to battle even the things that are not.
None of them, he says, will be able to separate us from the love of God : love never falls away (1 Cor 13:8). This love of God is in Christ Jesus our Lord , because it was given to us through him, inasmuch as he gave it to us through the Holy Spirit: I have come to cast fire on the earth and what will I but that it be kindled (Luke 12:49).
734. But since it says in Ecclesiastes, a man does not know whether he is worthy of love or hatred, but all things are kept uncertain (Eccl 9:1), why does the Apostle say that he is certain that nothing can separate him from the love of God?
One can answer that the Apostle is not speaking of himself personally but is spokesman for all the predestined, about whom he declares that nothing can separate them from the love of God because of the certainty of predestination. This certainty can be caused by the power of charity, which, considering its nature, cannot be separated from certain persons, since it loves God above all things. Hence if a person falls away from love, it is not on account of a shortcoming in this virtue but on account of a defect in one’s free choice.
But if Paul is speaking for himself, he could be certain of it only by a revelation, because it was said to him: my grace is sufficient for you (2 Cor 12:9). For as to the outcome of free choice he says elsewhere: lest while speaking to others, I myself become a castaway (1 Cor 9:27).