Thomas Aquinas Commentary Romans 8

1. 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.

   He demonstrates this in two parts. First, he shows that through the grace of Christ we are freed from the damnation of guilt. Second, he shows we are freed from the damnation of punishment, beginning with the words, and if Christ is in you (Romans 8:10).

   Regarding the first point, he does two things:

   1. He sets forth his intention.
   2. He proves his proposition, beginning at for the law of the spirit of life.

2. Concerning the first point, he first mentions the benefit that grace confers, drawing a conclusion from the preceding discussion. Since the grace of God through Jesus Christ has freed us from the body of this death, which is our redemption, it follows that there is now therefore no damnation left. The damnation has been removed regarding both guilt and punishment. As it is written, 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, mentioning two required conditions. The first is stated when he says, to those who are in Christ Jesus, meaning those incorporated into Him by faith, love, and the sacraments of faith. As many of you as were baptized into Christ have put on Christ (Galatians 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). For those who are not in Christ, however, 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).

   He then sets out the second condition, saying, who do not walk according to the flesh, meaning those who 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 Corinthians 10:3).

3. From these words, some have tried to infer that for unbelievers who are not in Christ Jesus, the initial movements of sinful desire are mortal sins, even without consent. They argue this is what is meant by walking according to the flesh. Their reasoning is as follows: if serving the law of sin in the flesh through these initial movements is not damnable for those in Christ Jesus, then by contrast, it must be damnable for those who are not in Christ Jesus.

   They also offer this argument: an act is necessarily damnable if it proceeds from the habit of a damnable sin. Original sin is damnable because it deprives a person of eternal life, and the habit of this sin remains in an unbeliever whose original sin has not been forgiven. Therefore, they conclude, any movements of desire arising from original sin are mortal sins for such a person.

4. First, it is necessary to show that this position is false.

   The reason the first movement of desire is not a mortal sin is that it does not involve reason, where the full nature of sin is realized. This capacity for reason is present even in unbelievers; therefore, the initial stirrings of desire in unbelievers cannot be mortal sins.

   Furthermore, for 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? (Hebrews 10:29). Therefore, if the initial stirrings in unbelievers were mortal sins, they would be even more so in believers.

5. Second, it is necessary to respond to their arguments.

   To begin with, they cannot derive this position from the Apostle’s words. The Apostle does not say that the only thing that is not damnable for those in Christ Jesus is that they serve the law of sin in their flesh through movements of desire. Rather, he says there is no condemnation at all for them. For those who are not in Christ Jesus, their very state of being outside of Christ is damnable.

   Furthermore, if this passage refers to the initial 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. Those in Christ Jesus have been freed from this. But this does not mean that a new condemnation is added on account of such stirrings.

   Their second argument also does not necessarily lead to their intended conclusion. It is not true that any act proceeding from the habit of a damnable sin is itself damnable. Rather, an act is damnable only when it is perfected by the consent of reason. For example, 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. Only the perfect act, which exists by the consent of reason, is a mortal sin. Moreover, an act proceeding from such a habit does not add a new reason for condemnation beyond the condemnation of the habit itself. Accordingly, the initial stirrings in unbelievers, inasmuch as they proceed from original sin, do not incur the condemnation due to mortal sin but only that due to original sin.

6. Then, when he says, for the law, he proves what he had said.

   First, he proves it in regard to the first condition: that there is no condemnation for those who are in Christ Jesus.

   Second, he proves it in regard to the second condition: for those who do not walk according to the flesh, which he addresses at who do not walk according to the flesh, but according to the spirit.

   Regarding the first, he does two things:

   1. He presents a proof.
   2. He explains his presupposition by showing its cause, beginning at for what was impossible for the law.

7. Regarding the first point, he presents this argument: The law of the Spirit frees a person from sin and death. But the law of the Spirit is in Christ Jesus. Therefore, by being in Christ Jesus, one is freed from sin and death.

   He proves that the law of the Spirit frees from sin and death in this way: 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 a person from sin and death. Since damnation comes only through sin and death, nothing of damnation exists in those who are in Christ Jesus.

   This, therefore, is what he means by for the law of the spirit of life.

8. This law can be understood in one way as the Holy Spirit, so that the law of the spirit means the law which is the Spirit.

   A law is given to lead people to the good; hence, the Philosopher says in Ethics II that the lawgiver's intention is to make citizens good. Human law does this by merely indicating what ought to be done. The Holy Spirit dwelling in the mind, however, not only teaches what is to be done by instructing the intellect but also inclines the affections to act correctly. As Jesus said, but the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things (referring to instruction), and suggest to you all things (referring to inclination), all that I have said to you (John 14:26).

9. 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 Corinthians 5:14).

   This law of the spirit is called the new law, which is either the Holy Spirit himself or something the Holy Spirit produces in our hearts: I will put my law within them, and I will write it upon their hearts (Jeremiah 31:33). In contrast, when he spoke about the old law, he said only that it is spiritual, meaning given by the Holy Spirit.

10. Considering what has been said, we find four laws mentioned by the Apostle:

    1. The law of Moses, about which he says, I am delighted with the law of God according to the inner man (Romans 7:22).
    2. The law of inclination to sin: I see in my members another law (Romans 7:23).
    3. The natural law (in one sense of the term), about which he adds, fighting against the law of my mind (Romans 7:23).
    4. The new law, when he says, the law of the spirit.

11. He adds, of life, because just as the natural spirit produces the life of nature, so the divine Spirit produces the life of grace: it is the Spirit that gives life (John 4:63); the Spirit of life was in the wheels (Ezekiel 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 person 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, he says, since it is in Christ Jesus, has delivered me. As Jesus said, If the Son makes you free, you will be free indeed (John 8:38). It has delivered me from the law of sin, that is, from the law of evil inclinations, which inclines one to sin. Or, it can mean from consenting to and committing sin, which holds a person bound like a law. For sin is forgiven by the Holy Spirit: receive the Holy Spirit. If you forgive the sins of any, they are forgiven (John 20:22). He also says it delivers us from the law of death, not only spiritual but also bodily death, as will be proved later. This is because He is the Spirit of life: come from the four winds, O breath, and breathe upon these slain that they may live (Ezekiel 37:9).

12. Then when he says, for what was impossible, he explains what he had said, namely, that the law of life, which is in Christ Jesus, frees a person from sin. He proves this with an argument from the resurrection of Christ, and it will be proved later that it also frees from death.

    In this regard, he mentions three things:

    1. The need for the Incarnation.
    2. The mode of the Incarnation, at God, sending his own Son.
    3. The fruit of the Incarnation, at and of sin.

    To make the explanation easier, we will take the second point first, then the third, and finally the first.

13. I am correct in saying that the law of the spirit of life in Christ Jesus frees from sin, for God, the Father, did this by sending his own Son. This means His own consubstantial and co-eternal Son: he said to me, ‘You are my Son; today I have begotten you’ (Psalms 2:7). By sending, he does not mean creating or making Him, but that He sent Him as one already existing: afterward he sent his Son to them (Matthew 21:37).

    He sent Him not to exist where He previously did not, because as it is said, he was in the world (John 1:10), but to exist in a way He had not existed before: visibly, by means of the flesh He assumed. Hence, the same passage continues, and the Word became flesh... and we have beheld his glory (John 1:14); and also, afterwards he appeared upon earth .

14. Therefore, he adds, in the likeness of sinful flesh. This should not be taken to mean that Christ had only the likeness of flesh and not true flesh, as if it were imaginary, which is what the Manicheans claim. The Lord Himself says, a spirit has not flesh and bones as you see that I have (Luke 24:40). For this reason, the Apostle does not merely say "in the likeness of flesh," but in the likeness of sinful flesh.

    Christ did not have sinful flesh, meaning flesh 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 (Matthew 1:20). Hence a psalm says, I have entered in my innocence (Psalms 25:11), that is, entered into the world. But He did have the likeness of sinful flesh, meaning He was like sinful flesh in that He was able to suffer. Before sin, man’s flesh was not subject to suffering. Therefore, he had to be made like his brethren, so that he might be made merciful (Hebrews 2:17).

15. Next, he mentions the two effects of the Incarnation. The first is the removal of sin, which he sets out when he says, and of sin has condemned sin in the flesh.

    This can be read as: of sin, meaning, on account of the sin committed against the flesh of Christ by His executioners at the devil’s instigation, God condemned, that is, destroyed, sin. Because the devil conspired to deliver 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, Christ is said to have destroyed sin: He disarmed, namely on the cross, the principalities and powers, triumphing over them in him (Colossians 2:15).

    However, it is better to interpret it this way: God condemned sin in the flesh, meaning He weakened the inclination to sin in our flesh. He did this of sin, that is, through the power of His passion and death, which is called "sin" either because of its likeness to sin or because through it He was made a victim for sin. In Sacred Scripture, such a victim is called sin: they feed on the sin of my people (Hosea 4:8). Hence, him who did not know sin for our sake God made to be sin (2 Corinthians 5:21), meaning 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).

16. He sets out the second effect when he says, that the justification of the law might be fulfilled in us. This means that the justice which the law promised, and which some hoped to obtain from the law, would be made perfect in us, who exist in Christ Jesus. The gentiles who did not pursue justice have attained the justice which is through faith (Romans 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 Corinthians 5:21).

17. This could only be done through Christ. Therefore, he prefaced this passage by saying that Christ was able to condemn sin in the flesh and enact justification, which was something the law could not do. As it is written, for the law made nothing perfect (Hebrews 7:19).

    The reason the law could not do this was not due to a shortcoming in the law itself, but because it was weak through the flesh. This refers to a weakness in human beings due to the corruption of our sinful inclination, which resulted in people being overcome by sinful desire despite the law: the spirit is willing, but the flesh is weak (Matthew 26:41). As he says elsewhere, I am speaking in natural terms on account of the weakness of the flesh (Romans 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 for no reason (Galatians 2:21). Therefore, it was necessary for Christ to be incarnated, because the law could not justify.

18. Then when he says, who do not walk according to the flesh, he proves his point regarding the second condition and shows that to avoid condemnation, one must not walk according to the flesh.

    In this regard, he does three things:

    1. He states his proposition.
    2. He proves it, beginning at for they who are according to the flesh.
    3. He clarifies something he had presupposed in the proof, beginning at because the wisdom of the flesh (Romans 8:7).

19. 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. This means we do not follow the desires of the flesh but the prompting of the Spirit: walk by the Spirit (Galatians 5:16).

20. Then when he says, for they who are according to the flesh, he proves what he had said.

    He brings in two syllogisms. One is from 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 from 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.

21. 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. Of such people it is said, such men serve not the Lord but their own belly (Romans 16:18). They savor the things of the flesh—which is 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 (Matthew 16:23); they are skilled in doing evil (Jeremiah 4:22).

22. Second, he states the minor premise of the second syllogism, saying, but they who are according to the spirit, that is, who follow the Holy Spirit and are led according to Him. This is in accord with Galatians: if you are led by the Spirit, you are not under the law (Galatians 5:18). Such people mind the things that are of the spirit, meaning they have a right sense in spiritual matters: think concerning the Lord with uprightness .

    The reason for this, 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 formed by a good or bad habit will judge his goal according to the demands of that habit.

23. 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 things that can be done, as the Philosopher says in Ethics IV. Right reason concerning actions presupposes one thing and does three things. It presupposes a goal that functions as a principle in human actions, just as speculative reason presupposes principles from which it proceeds to demonstration. Then, right reason does three things: first, it plans correctly; second, it judges correctly about those plans; and third, it correctly and firmly commands what was planned.

    Hence, for there to be prudence of the flesh, a person must presuppose a pleasure of the flesh as his goal and then plan, judge, and command whatever leads to this end. That is why such prudence is death, meaning it is the cause of eternal death: he who sows in the flesh will from the flesh reap corruption (Galatians 6:8).

24. Fourth, he states the major premise of the second syllogism, saying, but the prudence of the spirit is life and peace.

    According to what has just been said, there is prudence of the spirit when someone, presupposing a spiritual good as the goal, plans, judges, and commands the things that are suitably ordered to that goal. Hence such prudence is life, meaning it is the cause of grace and glory: he who sows in the spirit will from the spirit reap eternal life (Galatians 6:8). And it is peace, meaning the cause of peace, for peace is caused by the Holy Spirit: great peace have those who love your law (Psalms 119:165); the fruit of the Spirit is love, joy, peace (Galatians 5:22).

1. In the preceding section, the Apostle had presupposed that the prudence of the flesh is death, and here he intends to prove this.

   First, he proves it.

   Second, he shows that the believers to whom he writes are immune from such prudence, at but you are not.

   Regarding the first point, he does two things.

   First, he proves his statement about the prudence of the flesh in the abstract.

   Second, he applies what he had said about the prudence of the flesh to those who follow it, at and they who are in the flesh.

   Regarding the first of these, he sets out three middle terms, each of which proves the one before it.

2. Using the first middle term, he proves something stated earlier—namely, that the prudence of the flesh is death—in the following way: the one who 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). This is because God is our life: for he is your life (Deuteronomy 30:20). And so, the one who 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.

3. Here it should be noted that what he earlier called the prudence of the flesh (Romans 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 (Proverbs 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 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 Corinthians 2:6). Now, one who knows the highest cause in a particular category is said to be wise in that category. For example, in the art of building, it is not the man who knows how to cut wood and stone 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 Corinthians 3:10). Thus, one is called wise in human matters who has a good understanding of the goal of human life and regulates the whole of human life accordingly, which pertains to prudence.

   And so 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 (James 3:15).

   This wisdom is said to be hostile to God because it inclines a person against God’s law: running stubbornly against him with a thick-bossed shield (Job 15:26).

4. To prove this he uses another middle term, adding, it is not subject to the law of God.

   For a person cannot hate God for what He is in Himself, since God is the very essence of goodness. Rather, 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 Chronicles 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.

5. 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 (Romans 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 (Matthew 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 with the prudence of the flesh, which is a human vice, as has been said.

6. Then when he says, and they who are in the flesh, he applies what he had said about the prudence of the flesh to people whom the prudence of the flesh rules, saying: they who are in the flesh, that is, who follow the desires of the flesh by the prudence of the flesh, as long as they are this way cannot please God, because: the Lord takes pleasure in those who fear him (Psalms 147:11).

   Hence those who do not submit to Him cannot please Him, as long as they remain so. But they can cease to be in the flesh according to the manner described, and then they will be pleasing to God.

7. 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" to mean the vices of the flesh: flesh and blood cannot inherit the kingdom of God (1 Corinthians 15:50). Hence he says you are not in the flesh, that is, you are not in the vices of the flesh as though living according to the flesh: living in the flesh, we do not wage war according to the flesh (2 Corinthians 10:3). But in the Spirit, that is, you follow the Spirit: I was in the Spirit on the Lord’s day (Revelation 1:10).

8. Second, he adds 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 Corinthians 3:16).

   He adds this condition because, even though they received the Holy Spirit in baptism, they might have lost the Holy Spirit through a later sin. Concerning this it is said that he will not abide when iniquity comes in .

9. 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 given life 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. 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).

10. 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.

    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 weaknesses of the present life, at likewise, the Spirit (Romans 8:26).

    Concerning the first point, 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 (Romans 8:14).

    Regarding the first of these, 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.

11. 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 (Ephesians 3:17). But if Christ is thus in you, you should be conformed to Christ.

    Now Christ so came into the world that regarding the Spirit, He was full of grace and truth, but regarding 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, that is, subject to the necessity of death: in whatsoever day you eat it, you shall die the death (Genesis 2:17), meaning, 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 (Ephesians 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 (Galatians 2:20); the just man lives by faith (Romans 1:17).

12. 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 (Psalms 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 will also give life to 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 (that is, having the necessity of death), but also that they are mortal (that is, 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 (Isaiah 26:19); after two days he will revive us (Hosea 6:2).

    And this is because of his Spirit dwelling in you, that is, 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 (Ezekiel 37:5).

    And this is because of his Spirit dwelling in you, that is, 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 Corinthians 6:19). Those indeed whose bodies were not temples of the Spirit will also rise, but their bodies will be able to suffer.

13. Then when he says, therefore, brethren, he draws a corollary from the preceding points.

    First, he sets out a conclusion.

    Second, he gives the reason, at for if you live.

14. First, therefore, he says: we have said that many benefits flow to us through the Holy Spirit and that death follows from the prudence of the flesh; 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 (Galatians 5:25).

15. Then when he says, for if you live according to the flesh, he gives the reason for the above conclusion.

    First, as to the flesh, he says, if you live according to the flesh, namely, by following the desires of the flesh, you will die—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 Timothy 5:6).

    Second, he gives a reason as to the spirit, saying, but if by the spirit, that is, through the Spirit, you mortify the deeds of the flesh, that is, deeds which flow from the desires of the flesh, you will live—the life of grace in the present and the life of glory in the future: put to death what is earthly in you (Colossians 3:5); those who belong to Christ Jesus have crucified their flesh with its passions and desires (Galatians 5:24).

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 point.

He demonstrates two things:

1. That this glorious life is given by the Holy Spirit.
2. Why it is deferred, which he explains with the words yet so, if we suffer with him.

Regarding the first point, 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, he presents the minor premise of this proof, and second, the major premise, with the words and if sons, heirs also.

In presenting the minor premise, he first states his proposition and second, he proves it, beginning with for you have not received.

Regarding the proposition, there are two things to consider. First is 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, that is, ruled as by a leader and director. The Spirit does this in us by inwardly enlightening us about what we ought to do: let your good spirit lead me (Psalms 143:10).

However, because one who is led does not act on his own, whereas the spiritual person is not only instructed by the Holy Spirit about what to do but also has their heart moved by the Holy Spirit, it is necessary to better understand what is meant by whosoever are led by the Spirit of God.

Those who are led are moved by a higher instinct. Thus, 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 person is inclined to do something not as if chiefly by a movement of their own will, 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 (Isaiah 59:19); and in Luke: Jesus was led by the Spirit into the wilderness (Luke 4:1).

This does not mean, however, that spiritual people 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 (Philippians 2:13).

Second, we must consider how those who are led by the Spirit of God . . . are the sons of God. This is clarified by an analogy 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 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).

Then he proves that people who receive the Holy Spirit are sons of God when he says for you have not received. He does this in three ways:

1. By distinguishing the gifts of the Holy Spirit.
2. By our own testimony, with the words whereby we cry.
3. By the testimony of the Spirit, with the words for the Spirit himself.

Regarding the first point, it should be noted that the Holy Spirit produces two effects in us: one is fear, as in his delight shall be in the fear of the Lord (Isaiah 11:3); the other is love, as in God’s love has been poured into our hearts through the Holy Spirit which has been given to us (Romans 5:5). But fear makes slaves, while love does not.

To understand this, it is necessary to consider that fear relates to two things: the evil from which someone flees, and whatever seems to be the source of that evil. For a person is said to fear being killed and to fear the king who has the power to kill. But sometimes the evil a person shrinks from is contrary to a bodily or temporal good, which they may love inordinately and from which they shrink from being injured or destroyed by a mere human. 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 (Matthew 10:28).

A second type of fear shrinks 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, God. Such fear is praiseworthy in at least one respect: that it fears God. Oh that they had such a mind as this always, to fear me and to keep all my commandments (Deuteronomy 5:29). In this respect, it is from the Holy Spirit.

But insofar as such fear does not shrink from an evil opposed to one’s spiritual good—namely, sin—but only from punishment, it is not praiseworthy. It has this shortcoming not from the Holy Spirit but from human guilt. In the same way, deformed faith, in that it is faith, is from the Holy Spirit, but its deformity is not. Hence, even if a person does something good under the influence of such fear, they do not act well, because they act not spontaneously but compelled by fear of punishment—and this is characteristic of slaves. Therefore, this fear is properly called servile fear, because it makes a person act as a slave does.

A third type of fear shrinks 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 relates to spiritual goods, but with an eye on punishment.

This is called initial fear, because it is usually found in people at the beginning of their conversion. It fears punishment due to past sins, and it fears separation from God through sin because of the grace infused with charity. This is the fear mentioned in the Psalm: the fear of the Lord is the beginning of wisdom (Psalms 111:10).

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 (Psalms 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 set in opposition to the love of charity, which is the cause of both, but the fear of punishment is. For just as this fear produces slavery, so the love of charity produces the freedom of sons, because it makes a person act voluntarily for the honor of God, which is characteristic of sons.

Now, the old law was given in fear, which was signified by the thunder and similar things that occurred when it was given, as it says in Exodus 19:16 and following. And therefore it says in Hebrews: so terrifying was the sight that Moses said: I tremble with fear (Hebrews 12:21). So the old law, which induced people 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 (Galatians 4:24).

Therefore, he says here that it was correct to say, for 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 (Galatians 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 something imperfect, and in others, produces love, as a certain perfection.

Then he shows 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 (Matthew 6:9). And since it is suitable for both Jews and Gentiles to say this, he uses two words to signify Father: 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); and you will call me, my Father (Jeremiah 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? (Exodus 14:15), namely, with the intention of your heart. But the great strength of this intention comes from the feeling of filial love 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 (Isaiah 6:3).

Then he shows 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 human ears, as the Father gave testimony to His own Son in Matthew 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).

Then he presents the major premise with the words and if sons. First, he shows that the inheritance is owed to children, 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 Peter 1:4); yea, I have a goodly heritage (Psalms 16:6).

Second, he shows what that inheritance is. He first describes it in relation to God the Father, saying, heirs indeed of God. Now, one’s heir is a person who receives 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 (Genesis 25:5–6). The chief good by which God is rich is Himself. For He is rich of Himself and not by virtue of something else, because He does not need the goods others have: you do not need my goods (Psalms 15:2). Hence the children of God obtain God Himself as their inheritance: the Lord is my chosen portion (Psalms 16:5); the Lord is my portion, says my soul (Lamentations 3:24).

But since a child does not obtain the inheritance unless the father dies, it seems that a person 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 for the children to become heirs. Yet it can be said that God dies for us, since He is in us by faith; but He will be our inheritance, insofar as we will see Him in His essence.

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 (Matthew 21:38); yet will I bring an heir to you (Micah 1:15).

Then he shows why this glorious life is delayed, when he says, yet so, if we suffer with him.

1. He gives the reason related to suffering.
2. He shows the preeminence of glory over suffering, with the words for I consider (Romans 8:18).

Regarding the first point, it must be recalled that Christ, the principal heir, attained 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). We must not expect to obtain the inheritance by an easier way. Therefore, it is necessary that we attain 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 un-suffering body at once, in order that we might suffer along with Christ.

Hence he says, yet so, if we suffer with him—that is, if we patiently endure the tribulations of this world with Christ—in order that we may be also glorified with Christ: if we have died with him, we shall also reign with him (2 Timothy 2:11).

1. After proving that we are freed through the grace of Christ, the Apostle now explains the reason for the delay of immortal life—the inheritance of God’s children. Specifically, it is necessary for us to suffer with Christ to reach the fellowship of His glory. But because someone might object that this inheritance is burdensome, since it can only be obtained by enduring suffering, he demonstrates the superiority of future glory over the sufferings of this present life.

   First, he states his proposition; second, he proves it, beginning at for the expectation.

2. First, then, he says: it has been established that we must suffer to be glorified, and we should not reject sufferings if we wish to have glory. For I, who have experienced both, consider this, as Scripture says: a man of much experience will speak with understanding . He endured many sufferings—with far greater labors, far more imprisonments, with countless beatings (2 Corinthians 11:23)—and he was a witness to future glory: caught up into Paradise, he heard things that cannot be told (2 Corinthians 12:3).

   This is what 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.

3. In this verse, he mentions four things to show the excellence of that glory. First, he indicates its eternity when he says, the glory to come, that is, after the present time; but there is nothing after the present time except eternity. Therefore, that glory surpasses the sufferings of this time just as the eternal surpasses the temporal: for this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison (2 Corinthians 4:17).

   Second, he indicates its dignity when he says, glory, which suggests a splendor of honor: let the faithful exult in glory (Psalms 149:5).

   Third, he indicates 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 Corinthians 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 .

   Fourth, he indicates its truth when he says, in us. For the glory of this world is vain because it is based on things external to a person, namely, the adornments of wealth and the opinions of others: they boast of the abundance of their riches (Psalms 49:6). But that glory will be based on something within a person, as it says in Luke: the kingdom of God is within you (Luke 17:21).

4. Thus, the sufferings of this life, when considered in themselves, are slight in comparison to the magnitude of this glory: for a brief moment I forsook you, but with great compassion I will gather you (Isaiah 54:7). However, if these sufferings are considered as being voluntarily endured for God out of love—a love the Holy Spirit produces in us—then a person properly merits eternal life through them. For the Holy Spirit is a fountain whose waters (that is, His effects) well up to eternal life, as it says in John (John 4:14).

5. He then proves his proposition by the excellence of that glory, beginning with the words, for the expectation of the creature.

   He does this first, by the eager longing of the creature, and second, by the eager longing of the apostles, at and not only it (Romans 8:23).

   Regarding the first point, he does two things: first, he mentions the creature’s eager longing; second, he explains it, beginning with for the creature.

6. First, then, he says that it has been established that future glory exceeds present sufferings. This is evident, for the expectation of the creature waits for the revelation of the sons of God. As John says, we are God’s children now; it does not yet appear what we shall be (1 John 3:2). The dignity of divine sonship is hidden in the saints because of what 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 are numbered among the sons of God .

   He says that the expectation . . . waits to indicate by this repetition the intensity of the eager longing: eagerly longing I have eagerly longed for the Lord (Psalms 39:1).

7. It should be noted that creature, or creation, can be interpreted in three ways here.

   First, it can refer to the just, who are called God’s creature in a special way, either because they continue in the goodness in which they were created, or because of their excellence, since every creature in some way serves them: Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures (James 1:18).

   But this creature—that is, the just man—waits for the revelation of the sons of God as a promised reward: awaiting our blessed hope, the appearing of the glory of our great God (Titus 2:13).

8. Second, “creature” can refer to human nature itself, which is the substratum for the gifts of grace. In the unrighteous, this nature is not yet sanctified and is, as it were, without form.

   In those who have already been justified, it is now partially formed by grace, but it is still, in a sense, without form and awaits the final form that comes through glory.

   Therefore, this creature—that is, we ourselves, by virtue of our human nature—waits for the revelation of the sons of God. We also wait for this by virtue of the grace received into our nature, just as we might say that matter waits for its form, or that 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).

9. Third, it can be understood as the physical creation itself, such as the elements of this world: For from the greatness and beauty of created things comes a corresponding perception of their Creator .

   This kind of creation waits for something in two ways, for the eager longing of physical creation, since it originates from God, is ordered toward a certain end. This occurs in two ways.

   First, God endows this creation with a natural form and powers that incline it toward a natural end. Thus, we might say that a tree waits to produce its fruit or that fire waits to reach its natural place higher up.

   Second, physical creation is ordained by God to an end that transcends its natural form. For just as the human body will be clothed with the form of supernatural glory, so all physical creation, in that glory of the children of God, will itself obtain a new glory: I saw a new heaven and a new earth (Revelation 21:1). In this way, physical creation waits for the revelation of the glory of the sons of God.

10. He then explains this waiting, beginning with for the creature.

    He discusses: first, the need to wait; second, its purpose, beginning at because the creature; and third, the sign of this waiting, beginning at for we know that every creature.

11. The need to wait is due to a defect to which the creature is subject, for anything without a defect has no need to wait for something. He shows the creature’s defect when he says: for the creature was subjected to vanity.

12. If “creature” is understood as the just man, he is understood to be subject to “vanity”—that is, to those bodily things that are changeable and prone to decay. Hence they are called vain: Vanity of vanities, and all is vanity (Ecclesiastes 1:2).

    He is subjected to them because the needs of this present life require him to be occupied 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? (Psalms 4:2). But this creature is subjected to such vanity by reason of him—that is, by God’s ordinance—who subjected it (the just man) to these physical things. This subjection, however, is in hope that he will one day be freed from such occupation in the resurrection, when they neither marry nor are given in marriage, but are like the angels in heaven (Matthew 22:30).

13. If “creature” is understood as human nature itself, then this creature is subjected to vanity—that is, to changeability: every man stands as a mere breath (Psalms 39:5). This is not willingly, because such vanity is inflicted on human nature as a punishment, and punishment is involuntary, just as guilt is voluntary. Human nature is subjected to such sufferings by reason of him—that is, by the sentence of God—who subjected it (human nature) to these defects, but nevertheless in hope of a time when such sufferings will be avoided: the thresher shall not thresh it forever (Isaiah 28:28).

14. If “creature” is understood as physical creation, then this creation was subjected to vanity—that is, to changeability—but not willingly. The defects that result from changeability, such as aging and ceasing to exist, are contrary to the particular nature of any given thing which seeks self-preservation, although they are in keeping with the general nature of all things. Nevertheless, the visible creation is subjected to such vanity by reason of him—that is, by the ordinance of God, who subjected it in hope—that is, in expectation of a glorious renewal, as stated before.

15. He then indicates the purpose of this waiting when he says, because the creature also.

    Its waiting, or hope, is not in vain, because the creature itself will also be delivered from the servitude of corruption into the freedom of the glory of the children of God.

    If “creature” means the just man, from the servitude of corruption refers to his concern with seeking food, clothing, and other things that serve our mortal life. This is a form of slavery from which the saints are freed as they strive toward the freedom of the children of God. Although they have the freedom of righteousness, by which they are released from the slavery of sin, they do not yet have the freedom of glory, which is release from the slavery of misery: Who has let the wild donkey go free? (Job 39:5).

16. If “creature” means human nature, it will be delivered from the servitude of corruption—that is, from suffering and decay—and will strive toward the freedom of the glory of the sons of God, which is freedom not only from guilt but also from death: Death is swallowed up in victory (1 Corinthians 15:54).

17. If it is taken to mean physical creation, then that creation will be delivered from the servitude of corruption—that is, from changeability, because in every change there is an element of decay, as Augustine and the Philosopher also say in Physics VIII. This will contribute to the freedom 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—that is, the former changeability of creation (Isaiah 65:17).

18. He says, the creature also itself will be delivered from the servitude of corruption. In the first interpretation, this means not only us apostles but also the other just. In the second, it means not only the just but human nature as well. In the third, it means not only humans but other creatures also.

19. Then, when he says, for we know, he presents the sign of this waiting. He says, for we know—that is, we apostles, instructed by the Holy Spirit and by experience—that every creature groans and travails in pain, even till now.

20. If this is understood to refer to physical creation, it presents two difficulties. First, he says it groans and travails, which seems to apply only to a rational creature. But this can be explained so that to groan is the same as the previous expression, not willingly. For we groan against things that are contrary to our will. Therefore, because the defects of physical creation are contrary to the natural desire of a particular nature, the visible creation is said to groan. When he says it travails, this is the same as the previous expression, waits, for labor (travail) is part of the process of giving birth.

21. The second difficulty is that he says every creature, which would include the heavenly bodies. For this reason, a Gloss says that the sun and moon do not complete their assigned course without labor. This, however, must be explained in such a way that “labor” is taken to mean motion, just as “rest” is sometimes taken to mean the cessation of work, as when God is said to have rested on the seventh day. Accordingly, “groaning” is understood as the decay inherent in local motion, since a body ceases to be in one place and begins to be in another. “Travail” is understood as the destiny of the heavenly bodies to be renewed.

22. But if this is understood to refer to humanity, then human nature is called every creature because it shares something with every level of creation: with spiritual creatures it shares intellect; with animals it shares bodily life; and with physical creation it shares bodily existence. Therefore, this creature—that is, man—groans, partly because of the evils he suffers and partly because the good things he hopes for are delayed: many are my groans (Lamentations 1:22). He travails because he endures with a suffering soul the postponement of the glory he awaits: Hope deferred makes the heart sick (Proverbs 13:12); A woman in travail has sorrow (John 16:21); Anguish as of a woman in travail (Psalms 48:6).

23. He says even till now because this groaning was not removed when we were made righteous; rather, it remains even till now—that is, until death.

    Alternatively, it means even till now because even though those in glory have been set free, the rest of us still remain in this state.

    Or, it means even till now because not only the ancient fathers who lived before Christ, but also we who live in 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 are continuing as they were from the beginning of creation (2 Peter 3:4).

    It should be noted that God’s creature can mean everything under God. For this reason, some try to explain the preceding words about “every creature” in a way that includes angels. But it is quite awkward to suppose that angels are subjected to futility, or that they groan or are in labor, because they already possess the glory whose likeness we await. For it says in Matthew, they will be like the angels in heaven (Matthew 22:30). Therefore, our explanation is more suitable.

1. After demonstrating the excellence of future glory from the longing of creation, the Apostle now demonstrates the same from the longing of the apostles. For something desired so anxiously by such great men cannot be a trifle.

   In regard to this, he does two things.

   First, he states his proposition.

   Second, he proves it, at the phrase for we are saved by hope.

2. Regarding the first point, he does three things.

   First, he describes the dignity of those who are longing when he says: and not only it, that is, creation, awaits the glory of the sons of God, but ourselves, that is, the apostles, who have the first fruits of the Holy Spirit. This is because the apostles had the Holy Spirit before others and more abundantly than others, just as earthly fruit that ripens earlier is richer and more delicious: Israel was holy to the Lord, the first fruits of his harvest (Jeremiah 2:3); you have come to the assembly of the first-born who are enrolled in heaven (Hebrews 12:23).

   From this it is clear that the apostles are greater than all other saints regardless of their credentials—whether virginity, learning, or martyrdom—because they have the Holy Spirit more fully.

3. But someone might say that some other saints have endured more torture and greater austerities for Christ than the apostles.

   It should be understood, however, that the amount of one’s merit depends principally on charity, especially in respect to the essential reward. 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. For this reason, 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). However, based on the quantity of his works, a person merits an accidental reward, which is the 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 appropriate.

4. But if it is said that someone can try so hard that he will have charity equal to that of the apostles, the answer is that a person’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 (Ephesians 4:7).

   Now, God 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 the 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. For this reason, 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 (Revelation 21:14); and God has appointed in the church first apostles (1 Corinthians 12:28). Therefore, God gave them a greater abundance of grace than the rest.

5. 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 (Proverbs 13:12); I am weary with my moaning (Psalms 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. For this reason, he says, we ourselves groan inwardly: my groans are many (Lamentations 1:22).

6. Third, he mentions what is awaited, saying, waiting for the adoption of the sons, that is, for the completion of this adoption. This adoption was begun by the Holy Spirit justifying the soul: you have received the spirit of adoption of sons (Romans 8:15). But it will be brought to completion when the body is glorified: we rejoice in the hope of sharing the glory of the children of God (Romans 5:2). And that is why he adds, the redemption of our body, so that just as our spirit has been redeemed from sin, our body might be redeemed from corruption and death: I shall ransom them from death (Hosea 13:14); he will change our lowly body to be like his glorious body (Philippians 3:21).

7. Then, when he says, for we are saved by hope, 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 await the completion of salvation as something in the future.

8. First, therefore, he presents the minor premise, saying that we, the apostles and the rest of the believers, are saved by hope, because we hope for our salvation: we have been born anew to a living hope (1 Peter 1:3); hope in him at all times, O people (Psalms 62:8).

9. Second, he presents the major premise, saying, but hope that is seen is not hope. This means that the thing hoped for, if it is seen as though possessed at present, is not something hoped for, but something possessed. For hope is the expectation of something future: wait for me, for the day when I arise (Zephaniah 3:8).

10. Third, he proves the major premise by asking, for who sees that which he hopes for? This is 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 (Hebrews 11:1).

11. Fourth, he presents the conclusion: but if we hope for what we do not see, we wait for it with patience.

    For this reason, it should be noted that patience, properly speaking, inclines one to tolerate tribulation with a certain evenness of mind: be patient in tribulation (Romans 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 this pertains more to long-suffering: be patient, brethren, until the coming of the Lord (James 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.

12. 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 (Romans 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.

13. First, therefore, he says that it has been stated that our mortal bodies will be made alive by the Holy Spirit when our weakness is 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 (Ezekiel 3:14); and in this way He helped me: the spirit is willing, but the flesh is weak (Matthew 26:41).

14. 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 effectiveness of the help, at and he who searches.

15. First, therefore, he says: I am correct in saying that the Spirit also helps our infirmity, for we suffer from a weakness in 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).

16. And it should be noted that the Apostle says there are two things we do not know: 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 (Matthew 6:9), and so on.

    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 is not suitable for this or that person. For example, the quiet of contemplation is not beneficial for a person who can advance usefully in action, as Gregory says in Morals on Job 5:26: you shall come to your grave in ripe old age. For this reason, it says in Proverbs: there is a way which seems right to a man, but its end is the way to death (Proverbs 14:12).

    Second, a person may desire 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 (Ecclesiastes 5:13).

    Third, a person may desire to be freed from a bothersome trial which is, nevertheless, a guardian of his humility. For example, St. Paul sought the removal of a thorn of the flesh, but it had been given to him to keep him from being too elated by the abundance of revelations (2 Corinthians 12:7).

17. 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 (James 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. For this reason, 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 arrogance (Matthew 20:20).

18. Then he explains the way the Holy Spirit helps, saying, 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 misery.

    Consequently, we must explain that asks means “makes us ask,” as in Genesis: now I know that you fear God (Genesis 22:12), which means, “I have made you know.”

19. For the Holy Spirit makes us ask by causing 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 (Romans 5:5).

    But with the Holy Spirit directing and inciting our heart, our desires cannot help but be profitable to us: I am the Lord who teaches you to profit (Isaiah 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 by inspiring us to desire heavenly things that are delayed for the soul. These are the moanings of the dove, which the Holy Spirit causes in us: moaning like doves (Nahum 2:7).

    They are unspeakable: either because they concern an indescribable thing, that is, heavenly glory: he heard things that cannot be told (2 Corinthians 12:4); or because those movements of the heart cannot be sufficiently described, since they proceed from the Holy Spirit: who can explain the wisdom of the heavens? (Job 38:37).

20. Then he shows the effectiveness of the help with which the Holy Spirit aids us, saying: he who searches the hearts—that is, God, who alone searches the heart: you who try the minds and hearts (Psalms 7:9).

    But God is said to search hearts, not as though He investigates the secrets of the heart, but because He clearly knows the hidden things of the heart: I will search Jerusalem with lamps (Zephaniah 1:12).

    God, I say, searches hearts and knows—that is, approves, according to what is said in 2 Timothy: the Lord knows who are his (2 Timothy 2:19)—what the Spirit desires, which means what He makes us desire: all my desires are known to you, O Lord (Psalms 38:9).

    But the desires which the Holy Spirit causes in the saints are accepted by God, because he asks for the saints—that is, makes them ask—according to God, which means for things pleasing to God: the desire of the just ends in all good (Proverbs 11:23). As an example of this, the Lord said to the Father: not as I will, but as you will (Matthew 26:39).