Thomas Aquinas Commentary 2 Corinthians 4

Having shown the dignity of the New Testament ministry, the Apostle now discusses its exercise. In this regard, he does two things. First, he shows that this ministry should consist in doing good; second, it should also consist in patiently enduring evils (verse 7). Regarding the first point, he does two things: first, he establishes the purpose of this ministry; second, he refutes a potential objection (verse 3).

He says, therefore, that because this ministry has such great dignity in itself and in its ministers, we have this ministry—that is, this dignity of administering spiritual things. As it is written, This is how one should regard us, as servants of Christ and stewards of the mysteries of God (1 Corinthians 4:1); and, Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry (Romans 11:13). We have it, he says, not from ourselves or our own merits, but by the mercy we have obtained from God for this purpose: I received mercy (1 Timothy 1:13).

Then, when he says, we do not lose heart, he describes the exercise of this ministry, which should be dedicated to doing good. This involves two things: first, avoiding evil, and second, doing good (verse 2b).

He teaches us to avoid evil in both conduct and doctrine as we exercise this ministry. Regarding conduct, evil is avoided in two ways: in our actions and in our intentions. If a person avoids doing evil and has a good intention, he avoids evil completely.

Evil in our activity is avoided by patiently enduring hardships in adversity. Thus, he says we do not lose heart through impatience: Let us not grow weary in well-doing (Galatians 6:9); For when I am weak, then I am strong (2 Corinthians 12:10). Evil is also avoided in prosperity by making moderate use of the good things we enjoy. For this reason, he says, we have renounced disgraceful, underhanded ways. This means we remove from ourselves whatever is base and dishonorable—namely, things that are unclean and foul, whether open or hidden: Therefore put away all filthiness (James 1:21); For it is a shame even to speak of the things that they do in secret (Ephesians 5:12).

Evil conduct is avoided in our intention when our intention is right. Regarding this, he says, we refuse to practice cunning, which means we reject fraud, pretense, and hypocrisy. This is what the false apostles do, who pretend one thing outwardly but have different motives in their hearts: Dissemblers and crafty men provoke the wrath of God (Job 36:13, Vulgate).

Evil is avoided in doctrine when the Lord’s word is presented in the proper way. In this regard, he says we must not tamper with God’s word. This is explained in two ways. First, it means not mixing false doctrine with the doctrine of Christ, as the false apostles do when they teach that the ceremonies of the Law must be observed along with the Gospel. Second, it means not preaching for personal gain or glory. The first is a wolf and the second a hireling, but one who preaches the truth for the glory of God is a shepherd. Thus, Augustine says, “The shepherd should be loved and the wolf avoided, but the hireling must be tolerated for the present.”

However, because perfect righteousness requires not only avoiding evil but also doing good, the Apostle also speaks about doing good in the exercise of this ministry. The first good counters evil teachings, the second counters evil conduct, and the third counters an evil intention.

Against evil teaching, which must be avoided, they perform the good of manifesting the truth. In this regard, he says, by the open statement of the truth. It is as if to say: we do not lose heart, but by avoiding evil, we walk and act in the open declaration of the truth—that is, we manifest the pure truth: For this I have come into the world, to bear witness to the truth (John 18:37); Those who show me forth shall have everlasting life (Sirach 24:31, Vulgate).

Against evil conduct, they perform good works. Regarding this, he says, we would commend ourselves to every man’s conscience. We do not do this by speaking well of ourselves, because it is not easy to believe someone who recommends himself. Instead, we do it by doing good, performing such works that the works themselves commend us to every person’s conscience: Maintain good conduct among the Gentiles (1 Peter 2:12).

Against an evil intention, we do good by making ourselves commendable not only to every person’s conscience but also in the sight of God, who sees the heart: For it is not the man who commends himself that is accepted, but the man whom the Lord commends (2 Corinthians 10:18); Providing good things not only before God but before all men (Romans 12:17, Vulgate).

According to a gloss by Augustine, the Apostle here fulfills God’s commandments: Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven (Matthew 5:16), and Beware of practicing your piety before men (Matthew 6:1). He fulfills the first by saying, we would commend ourselves to every man’s conscience, and the second by adding, in the sight of God. For, as it is written, he is not a real Jew who is one outwardly (Romans 2:28).

Alternatively, this whole passage can be read continuously without interrupting the text: Therefore, having this ministry by the mercy of God, we do not lose heart in doing good, but we have renounced disgraceful, underhanded ways. Furthermore, by the open statement of the truth, keeping the same method of explanation as already given.

Here the Apostle answers an unspoken objection. Someone could say to him: you claim that you do not lose heart in manifesting the truth of Christ, but this does not seem true, because many people oppose you. He therefore responds to this question. In doing so, he does two things: first, he answers the question, and second, he removes a doubt that seems to follow from his answer (verse 5).

Concerning the first point, he does three things:

1. He shows from whom Christ’s truth is hidden.
2. He gives the reason for this hiding (verse 4).
3. He shows that the truth of the Gospel is hidden not because of a deficiency in the truth itself (verse 4b).

He says, therefore: I have said that we do not lose heart in manifesting the truth. But even if our gospel, which we preach, is veiled, it is not veiled from everyone. It is veiled only to those who are perishing—that is, those who present an obstacle to its manifestation to them. As it is written, For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God (1 Corinthians 1:18).

The cause of this concealment is not the fault of the Gospel, but is because of their own guilt and malice. This is what he adds: in their case the god of this world has blinded the minds of the unbelievers. This can be explained in three ways.

1. The “god of this world” could be God Himself, who is the Lord of this world and of all things by creation and nature—The earth is the Lord’s and the fullness thereof, the world and those who dwell therein (Psalms 24:1). He has blinded the minds of the unbelievers, not by producing malice, but as a just consequence of their preceding sins, by withdrawing His grace: Make the heart of this people fat, and their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed (Isaiah 6:10). Therefore, he alludes to their preceding sins when he says, “of unbelievers,” as if their unbelief is the cause of this blindness.
2. The “god of this world” could be the devil. He is called the god of this world—that is, of those who live in a worldly manner—not by creation but by imitation, because worldly people imitate him: They follow him that are on his side (Wisdom 2:25, Vulgate). The devil blinds them by suggesting, attracting, and inclining them to sin. And so, when they are already in sin, they operate in the darkness of sin, so that they cannot see: Darkened in their understanding, alienated from the life of God (Ephesians 4:18).
3. The concept of “god” can refer to the ultimate end and fulfillment of a person's desires. Therefore, whatever a person sets for himself as an ultimate end in which his desire rests can be called his god. If you make pleasure your end, pleasure is your god; the same is true for fleshly desires and for honors. In this sense, the “god of this world” is that which worldly people set up as their end, such as pleasure or riches. This “god” blinds their minds, preventing them from seeing the light of grace here and the light of glory in the future: Fire, namely of concupiscence, has fallen on them, and they shall not see the sun (Psalms 57:9, Vulgate).

Thus, the blindness of unbelievers is not the fault of the Gospel, but comes from the sin of the unbelievers themselves.

Therefore, he adds, to keep them from seeing the light of the gospel of the glory of Christ. Here it should be noted that God the Father is the source of all light: God is light and in him is no darkness at all (1 John 1:5). From this fountain of light is derived the image of this light, namely the Son, the Word of God: He reflects the glory of God and bears the very stamp of his nature (Hebrews 1:3). This radiance of glory and image of the fountain of light took on our flesh and accomplished many glorious and divine works in this world. The revelation of this light is the Gospel. Hence, the Gospel is also called the knowledge of the glory of Christ, a knowledge that has the power to enlighten: Wisdom is radiant and unfading . In itself, it shines upon all and enlightens all. But those who put up an obstacle are not enlightened.

This is what he says: the god of this world has blinded the minds of the unbelievers to keep them from seeing the light of the gospel, which enlightens because it is the glory of Christ—that is, His brightness: We have beheld his glory, glory as of the only Son from the Father (John 1:14). This glory is Christ’s, inasmuch as He is the image of God: He is the image of the invisible God (Colossians 1:15).

Note, according to a Gloss, that Christ is the most perfect image of God. For something to be a perfect image of another, three things are necessary, and these three are perfectly present in Christ:

1. A likeness.
2. An origin from the one being imaged.
3. Perfect equality.

If there is unlikeness between the image and that of which it is the image, or if one does not arise from the other, or if there is not perfect equality according to the same nature, then it would not be considered a perfect image. For the likeness of a king on a coin is not called a perfect image of the king, because it lacks equality according to the same nature. But the likeness of a king in his son is called a perfect image of the king, because it possesses the three marks mentioned. Therefore, since these three are present in Christ, the Son of God—because He is similar to the Father, arises from the Father, and is equal to the Father—He is perfectly and in the highest sense called the image of God.

Then, when he says, For what we preach is not ourselves, the Apostle resolves a potential doubt. For some could say to the Apostle, contrary to what was said here: you said above that your Gospel was hidden, yet now you say that the Gospel of Christ enlightens. Therefore, if it is granted that the Gospel of Christ enlightens, it cannot follow that your Gospel is hidden. To resolve this, he does two things. First, he shows that his own Gospel and Christ’s are the same; secondly, he shows how it is that his own Gospel enlightens (verse 6).

He says, therefore: I say that the manifestation of the brightness of Christ is the Gospel of Christ and our Gospel. It is ours as preached by us; it is Christ’s as the truth preached in the Gospel. That is why what we preach is not ourselves; that is, we do not preach to promote ourselves or for our own benefit. Instead, we direct it all to Christ and His praise: We preach Christ crucified (1 Corinthians 1:23); That I may tell of all your works, not mine, in the gates of the daughter of Zion (Psalms 73:28). But we preach Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake. It is as if to say: we preach Jesus as Lord, but ourselves as servants, the reason being that we principally seek the praise of Christ and not our own. For a servant is one who exists for the benefit of the master. That is why a minister of the Church who does not seek the honor of God and the welfare of his subjects is not a true ruler, but a tyrant. For whoever rules well should be as a servant, seeking the honor and benefit of his subjects: The elder shall serve the younger (Genesis 25:23); For though I am free from all men, I have made myself a slave to all (1 Corinthians 9:19).

Then, when he says, For it is the God who said, he shows the source of his Gospel’s power to enlighten. Here we should note the order of the Apostle’s procedure. It is this: at one time, before being converted to Christ, we were in darkness, just like you and the others, upon whom the brightness of Christ’s glory did not shine. But now, after Christ has called us to Himself by His grace, that darkness has been taken away from us. Now the power of the glory of Christ’s brightness shines in us, and it shines on us in such a way that we are not only enlightened so that we can see, but we also enlighten others. Therefore, from the spiritual grace and abundant splendor of the brightness of Christ’s glory in us, our Gospel has the power to enlighten.

And this is what he says: I say that our Gospel enlightens, for it is the God who said, that is, who by a single command made, let light shine out of darkness. He did this by separating the elements, when He illuminated the dark chaos with the light He created: He said, ‘let there be light’ (Genesis 1:3). As it is also written, I made an unfailing light to rise in the heavens . He, I say, has shone in our hearts, that is, in our minds, which were previously darkened by the absence of grace and the obscurity of sin: To enlighten those that sit in darkness and in the shadow of death (Luke 1:79).

He has shone, I say, not only to enlighten us, but to give the light, that is, so that we might enlighten others: To me, though I am the very least of all the saints, this grace was given (Ephesians 3:8); You are the light of the world (Matthew 5:4). To give the light, I say, of the knowledge, that is, so that we may make others know the glory of God, that is, of the clear vision of God, in the face of Christ. A Gloss explains this as “through Jesus Christ,” who is the face of the Father, because without Him the Father is not known. But a better interpretation is this: to illuminate the holy brightness of God, which indeed shines in the face of Jesus Christ, so that by that glory and brightness Jesus Christ may be known. In summary, it is as if to say: God has shone upon us to enlighten us, so that Jesus Christ may be known and preached among the Gentiles.

Previously, the Apostle discussed the purpose of the New Testament ministry in relation to doing good; here, he discusses its purpose in relation to enduring evil. He addresses this in two parts: first, he points to the endurance of the evils they suffered, and second, he explains this (in verse 11). Regarding the first point, he does three things: first, he shows the reason God exposes them to tribulations; second, he shows that they should act patiently in these tribulations (in verse 8); and third, he gives the reason for this patience (in verse 10).

He says, therefore, that God has shone on our minds to give light to others, and this light is our greatest treasure: It is an unfailing treasure for men ; Abundance of salvation, wisdom and knowledge (Isaiah 33:6). But we do not have this greatest treasure in a precious place, but in a lowly, fragile one, so that its power may be attributed to God. Hence, he says, We have this treasure—that is, the light by which we enlighten others—in earthen vessels, meaning in our frail and lowly bodies. For Scripture says, For he knows our frame; he remembers that we are dust (Psalms 103:14); Like the clay in the potter’s hand, so are you in my hand, O house of Israel (Jeremiah 18:6); and, Yet, O Lord, you are our Father; we are the clay (Isaiah 64:8).

We have this treasure in earthen vessels to show that the transcendent power of this light belongs to God—that it is attributed to God and not believed to be our own. For if we were rich, powerful, or noble according to the flesh, any great good we did would be attributed to ourselves, not to God. But now, because we are poor and contemptible, such excellence is attributed to God. Therefore, God wants us to be held in contempt and exposed to tribulations, as it is written: Lest they should say, ‘Our hand is triumphant, the Lord has not wrought all this’ (Deuteronomy 32:27); That no human being might boast in the presence of God (1 Corinthians 1:29); and You sent them as your forerunners not to speak .

Then, when the Apostle says, we are afflicted in every way, he shows their patience in the things they suffer. He does two things here: first, he points out the evils they suffer in general, and second, he mentions them in particular (beginning in verse 8b).

He says, therefore, that we truly have this treasure in earthen vessels, because we are afflicted in every way. It is as if he is saying that no type of tribulation has missed them: Through many tribulations we must enter the kingdom of God (Acts 14:22). Nor is this strange, for it says in Luke 24:26, Was it not necessary that the Christ should suffer these things and enter into his glory? And although we suffer in this way, we are not crushed. He speaks like a traveler who becomes distressed when he cannot find a way out of a narrow place. Men who trust only in the world are distressed when troubled on all sides, because no way of relief is open to them. But we, although troubled in the world, escape by God’s help because we trust in Him and hope in Christ. That is why we are not distressed.

When he says, perplexed, but not driven to despair, he lists the tribulations in particular. There are four things by which people are typically troubled, and the apostles were troubled by them as well: external circumstances, the disquiet of their state, injury to their reputation, and affliction of their body.

Regarding the first, he says, we are perplexed, that is, impoverished. It is as if to say, "We are so poor that we lack necessities," as in 1 Corinthians 4:11: To the present hour we hunger and thirst. But we are not driven to despair, that is, we are not abandoned by God, who is our treasure. Riches are not sought for their own sake, but for a sufficiency in life. Therefore, those who live without God’s help and hope are destitute if they lack riches. But those who trust and hope in God alone, no matter how perplexed they are, are not destitute: As having nothing, and yet possessing everything (2 Corinthians 6:10).

But this is not all. In addition, we are disquieted: persecuted, that is, from place to place, as in Matthew 10:23: When they persecute you in one town, flee to the next. Yet we are not forsaken by God, because He offers help: I will never fail you nor forsake you (Hebrews 13:5); You, O Lord, have not forsaken those who seek you (Psalms 9:10).

Furthermore, we are injured in our reputation, because we are humiliated—that is, scorned and regarded as nothing: The hour is coming when whoever kills you will think he is offering service to God (John 16:2); Blessed are you when men hate you (Luke 6:22). When a person is scorned with good reason, they are usually ashamed. But when there is no cause, they are not ashamed. Since there was no reason for the apostles to be scorned, he continues, but not ashamed. It is as if to say, "Since there is no reason for it, we do not care," for In you, O Lord, have I hoped; let me never be put to shame (Psalms 31:2).

But as if these were minor things, he adds to the weight of tribulation, saying we are struck down into the dangers of death, but not destroyed. This means we do not cease doing good, or we are not destroyed because God sustains us. As it is written: We have become, and are now, as the refuse of the world, the offscouring of all things (1 Corinthians 4:13); When you shall think yourself consumed, you shall rise as the daystar (Job 11:17, Vulgate); and We are accounted as sheep for the slaughter (Psalms 44:22).

Then, when he says, always carrying in the body the death of Jesus, he gives the reason for this patience. It should be noted that in Christ, the process was this: from the beginning of His conception, He had a flesh that could suffer. He both suffered and died, yet inwardly He was leading a spiritual life. But after the resurrection, that spiritual and glorious life flowed into His body, so that His body became glorious and immortal, because Christ being raised from the dead will never die again (Romans 6:9). Therefore, we can think of two states in the body of Christ: death and glory. The Apostle says that we patiently endure the perils of death and suffering in order to attain the glorious life.

This is what he means: always carrying—that is, in all things and everywhere—the death of Jesus. This means suffering for Jesus, or in the likeness of Jesus’s death, as in Galatians 6:19: I bear on my body the marks of Jesus. We suffer for the truth, as Jesus did, in our body and not only in our mind: For your sake we are slain all the day long (Psalms 44:23). This is done so that the life of Jesus—that is, the life of grace which Jesus gives, or the life of glory which Jesus reached by His sufferings (Was it not necessary that the Christ should suffer these things and enter into his glory?Luke 24:26)—may also be manifested, meaning made evident even to our enemies.

He says this will be manifested in the future, in the resurrection, or even now as the life of grace is manifested in our bodies, and not only in our souls. (Compare to Judges 7:20: When they had broken the wine jars, the lamps appeared). Therefore, Ambrose says, "They did not fear to die on account of the promised resurrection."

To be "bearing about" means carrying it and enduring, because wherever we go, we suffer and do not give up. This is done so that the life of Jesus, which is now hidden in our hearts, may be manifested in our bodies. This will happen when He will change our lowly body to be like his glorious body (Philippians 3:21). For now, You have died, and your life is hidden with Christ in God (Colossians 3:3), but if we have died with him, we will also live with him (2 Timothy 2:11).

Having mentioned the patience of the apostles in the midst of evils and revealed the cause of that patience, the Apostle now explains these points. First, he explains what he said about the hope of glory; secondly, what he said about his own patience (2 Corinthians 4:16). Regarding the first point, he does two things. First, he shows the hope of glory that he has; secondly, he shows the source of this hope (2 Corinthians 4:13).

Regarding the first point, he does three things. First, he shows how he bears the dying of Jesus in his body; secondly, how he bears the life of Jesus (2 Corinthians 4:11b); thirdly, what he and others have obtained from this (2 Corinthians 4:12). He says, therefore: I say that we bear the death of Jesus in our bodies—not so that we might die, but because while we live with bodily life and strength, we are always being given up to death or the dangers of death. This is for Jesus’ sake, as it is written: “We are accounted as sheep for the slaughter” (Psalms 44:22).

How we carry the life of Jesus in our body is explained when he says it is so that the immortal and incorruptible life of Jesus may be revealed in our now-mortal flesh. This is so that our mortal flesh may put on immortality at the resurrection: “This mortal nature must put on immortality” (1 Corinthians 15:53). The result of this is mentioned when he continues: so death is at work in us—that is, it exercises its sway—but life, namely, the present one, works in you, because you live in prosperity. As the Apostle says elsewhere, “We are fools for Christ’s sake, but you are wise in Christ. We are weak, but you are strong” (1 Corinthians 4:10).

Furthermore, death works a great good in us: the attainment of spiritual life. “Precious in the sight of the Lord is the death of his saints” (Psalms 116:15). But the earthly life that you love works a great evil in you: eternal death. “The wage of the righteous leads to life, the gain of the wicked to sin” (Proverbs 10:16). And, “He who loves his life loses it, and he who hates his life in this world will keep it for eternal life” (John 12:25).

Alternatively, consider that there were two things in Christ: bodily death and spiritual life. The Apostle says, therefore, so death is at work in us. It is as if he is saying: Not only does spiritual life work in us as we imitate Him spiritually, but death is also at work. That is, because of the hope of the resurrection and for the love of Christ, the marks of Christ’s death appear in us, as we are exposed to the sufferings of death: “For your sake we are slain all the day long” (Psalms 44:22). But in you, only the life of Christ works, through which faith and spiritual life are planted in you.

Then, in 2 Corinthians 4:13, the Apostle shows how he acquired this hope of certainty. Regarding this, he does two things. First, he states the cause of this certainty; secondly, he draws the conclusion of certainty itself (in 2 Corinthians 4:14).

The cause of this certainty is the Spirit instilling faith into their hearts. Therefore, he first mentions this cause and secondly, explains it with an example (from 2 Corinthians 4:13b). He says, therefore, that the reason we hope and do not faint is that we have the same spirit of faith that the ancients had. Although the times have changed, the Spirit and the faith have not, except that they believed the Christ would come and suffer, whereas we believe that He has already come and suffered. This Spirit is the Holy Spirit, who is the Spirit of faith: “All these are inspired by one and the same Spirit, who apportions to each one individually as he wills” (1 Corinthians 12:11).

Therefore, having this same Spirit that the ancients had, we do the same things they did: we believe. What they did is described in Psalm 116:10: “I believed.” This means they believed God perfectly. This is what the ancients did: “And all these, though well attested by their faith, did not receive what was promised” (Hebrews 11:39). And so, because of believing, I spoke—that is, I confessed the faith: “For man believes with his heart and so is justified, and he confesses with his lips and so is saved” (Romans 10:10). We do this as well, because since we believe, we also speak, confessing and preaching the faith: “We cannot but speak of what we have seen and heard” (Acts 4:20). Therefore, the Holy Spirit is the cause of this certainty.

Finally, therefore, he reaches the intended conclusion: certainty itself. He addresses this first, in regard to his own salvation, and secondly, in regard to the salvation of others (in 2 Corinthians 4:14b). He says, therefore, that we act this way knowing—that is, having certain knowledge—that He who raised Jesus (meaning God the Father or the entire Trinity) will also raise us with Jesus. This is so we may put on the same glory as Jesus, because since we are His members, we should be with the Head: “Where I am, there shall my servant be also” (John 12:26); and “He who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you” (Romans 8:11).

And I am certain not only of our salvation but of yours also, because He will bring us with you—that is, we will be together. For just as we are members of Christ, so are you, through our ministry. “And so we shall always be with the Lord” (1 Thessalonians 4:17); “Wherever the body is, there the eagles will be gathered together” (Matthew 24:28). Therefore, he says, with you, to urge them to good, showing that they are not inferiors but equals.

And I can say this with certainty because all things are for your benefit. For all things—the sufferings we endure, the graces we receive from God—are for your sake, so that you may be instructed by our example. This is so that as grace extends from us to you and then to more and more people, it may increase thanksgiving to the glory of God. That is, so that many may thank God for so great a favor: “Always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father” (Ephesians 5:20).

After mentioning the patience the Apostle showed in tribulations and revealing the reward they expected, he then discusses the cause and method of patience. In this regard, he does three things:

1. He alludes to the patience of the saints.
2. He explains the cause of patience (verse 16b).
3. He describes the reward of patience (verse 17).

Concerning the first point, he intends to show that the patience of the saints is unconquerable. Therefore, he says, so—that is, because we know that he who raised Jesus from the dead will also raise us and place us with you—therefore we do not lose heart. This means we do not lose heart in our tribulations or become so overwhelmed that we can no longer bear and endure for Christ. For to lose heart is the same as being unable to bear it: I was wearied, not being able to bear it (Jeremiah 20:9).

The reason we do not fail is that although we are wasting away in our outer self, we are being renewed in our inner self. Therefore, he says, though our outer nature is wasting away, our inner nature is being renewed every day.

It should be noted here that, prompted by these words, a certain heretic named Tertullian claimed that the rational soul, which is in a person’s body, has a bodily shape and members just as the body does; and this, he said, is the “inward man.” This, of course, is false.

To understand this passage, we must recognize that, according to the Philosopher in Ethics 9.9, and in our common way of speaking, each thing is defined by what is most important in it. For example, the most important part of a city is its government and council, so that whatever they do, the city is said to do. Now, what is most important in a person can be judged either in truth or according to appearance. In truth, the most important part of a person is the mind. Therefore, in the judgment of spiritual people, the mind is called the “inward man.” But according to appearance, the most important part is the outward body with its senses. Therefore, in the judgment of those who consider only physical and perceptible things, who are focused on earthly things, and whose god is their belly, the body with its senses is called the “outward man.”

It is in this way, therefore, that the Apostle is speaking when he says that though our outer nature—that is, the body with its sentient life—is wasting away in tribulations, fasts, abstinences, and vigils (Our old self was crucified with him, Romans 6:6; Rottenness enters into my bones, Habakkuk 3:16), yet this inner man—that is, the mind or reason strengthened with the shield of faith—is being renewed.

This should be understood as follows: obsolescence is the path to decay, as Scripture says, And what is becoming obsolete and growing old is ready to vanish away (Hebrews 8:13). Human nature was established in wholeness, and if it had remained in that state, it would have always been new. But through sin, it began to be corrupted. Consequently, everything that followed—such as ignorance, difficulty in doing good, inclination to evil, and punishment—all pertains to this “oldness.” Therefore, when human nature is rid of the results of sin, it is said to be renewed.

This removal of sin's effects begins in the saints here on earth but is perfectly completed in heaven. Here, the oldness of sin is cast off, for the spirit removes it and is subjected to the newness of righteousness. Here, the intellect removes errors and takes on the newness of truth. In this way, the inner man, the soul, is renewed: Be renewed in the spirit of your minds (Ephesians 4:23). In heaven, however, even the oldness of punishment is removed. Thus, there will be a complete renewal there: Your youth is renewed like the eagle’s (Psalms 103:5). And because the saints advance daily in purity of conscience and knowledge of divine things, the Apostle says this renewal happens every day: Ascending in his heart (Psalms 84:7, Vulgate). Consequently, patience is unconquerable because it is renewed day by day.

The third point, the cause of this patience, is the recognition of a reward. This recognition is most effective because, according to Gregory, it lessens the sting of affliction. This is what the Apostle says: For this present, slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison. It is as if he is saying: the tribulations we suffer here are nothing if we consider the glory we obtain from them. Therefore, he compares the condition of the saints in this life to their condition in heaven, mentioning five corresponding aspects of each state.

Regarding our present life, he notes five qualities of our affliction:

• It is slight and, in a sense, insignificant. He calls it this affliction, meaning the least: For a brief moment I forsook you (Isaiah 54:7).
• It is transitory. He calls it present, belonging to this life of affliction and toil: The life of man is warfare (Job 7:1, Vulgate).
• It is short-lived. He calls it momentary: For a moment I hid my face from you (Isaiah 54:8). The entire duration of this present life is but a moment compared to eternity.
• It is light. He calls it slight. For although he said earlier (in 2 Corinthians 1:8), “We were crushed,” because the body is heavy, affliction is very light to a spirit inflamed with love. As Augustine says, “Love makes all that is heavy and huge seem easy and almost nothing.”
• It is punitive. He calls it our affliction: I will bear the indignation of the Lord because I have sinned against him (Micah 7:9).

In contrast, regarding the state of happiness, he lays down five corresponding qualities of the reward:

• In contrast to our affliction being this (slight), the glory is beyond all comparison. As he says elsewhere, I consider that the sufferings of this present time are not worth comparing to the glory that is to be revealed to us (Romans 8:18). An objection might be raised from the verse, He will give to each one according to his works (Matthew 16:27), which seems to imply a comparison, not something beyond measure. I answer that the word “according” does not denote an equality of amount, as if a person will be rewarded with a specific quantity for a specific merit, but an equality of proportion, so that one who merits more will receive a greater reward.
• In contrast to our affliction being present, the glory is exceedingly great, in an excellent state without disturbance: I will make you ride upon the heights of the earth (Isaiah 58:14).
• In contrast to our affliction being momentary, the glory is eternal: Everlasting joy shall be upon their heads (Isaiah 35:10).
• In contrast to our affliction being light, the glory is a weight. He calls it a weight for two reasons. First, a weight inclines and draws all things under it into its motion. In the same way, eternal glory will be so great that it will make the whole person—soul and body—glorious. Nothing in the person will resist the impulse of glory. Second, it is called a weight because it is precious, for only precious things are weighed.
• In contrast to our affliction, there is glory.

The phrase of glory can also be understood as applying to all four qualities of the heavenly state, just as of our affliction applies to the four qualities of our present life. This glory is preparing for us, meaning that the tribulations we suffer are the cause and merit for which God confers that glory upon us. And so, the patience of the saints is unconquerable, their reward is indescribable, and the compensation for their reward is right and delightful.

Therefore, he concludes by giving the reason: because we look not to the things that are seen but to the things that are unseen. It is as if he is saying: although the things we hope for are yet to come, and in the meantime our body is wasting away, we are nevertheless renewed because we do not focus on temporal things, but on eternal things. This is why our affliction prepares a weight of glory for us—for us, that is, who are not paying attention to the things that are seen (earthly things), but to the things that are unseen (heavenly things): Forgetting what lies behind and straining forward to what lies ahead (Philippians 3:13); Eye has not seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him (1 Corinthians 2:9). And why do we look to heavenly things? Because, as the Apostle says, the things that are seen are transient, but the things that are unseen are eternal. As Isaiah confirms, My salvation will be forever (Isaiah 51:6).