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9. Wherefore we strive. Having shown how magnanimous Christians ought to be in the endurance of afflictions, ⁵³¹⁵³¹     “Quelle constance et magnanimite doyuent auoir les Chrestiens en leurs afflictions;” — “What constancy and magnanimity Christians ought to have in their afflictions.” so that even in dying they may be conquerors over death, and that too, because by afflictions and death they attain to a blessed life, he now from the same source draws also another conclusion — that they must, by all means, make it their main desire to please God. And indeed it cannot but be, that the hope of a resurrection, and thoughtfulness as to the judgment, will awaken in us this desire; as, on the other hand, the true reason why we are so indolent and remiss in duty is, that we seldom, if ever, think of what ought to be constantly kept in remembrance, ⁵³²⁵³²     “Nous deurions auoir incessamment deuant les yeux et en memoire;” — “We ought to have unceasingly before our eyes and in our remembrance.” that we are here but lodgers ⁵³³⁵³³     “Nous sommes yci estrangers;” — “We are strangers here.” for a short time, that we may, after finishing our course, return to Christ. Observe, however, what he says — that this is the desire both of the living and of the dead, by which statement the immortality of the soul is again confirmed.

10. We must be manifested. Though this is common to all, yet all without distinction do not raise their views in such a way as to consider every moment, that they must appear before the judgment-seat of Christ. But while Paul, from a holy desire of acting aright, constantly sisted himself before the bar of Christ, he had it in view to reprove indirectly those ambitious teachers, who reckoned it enough to have the plaudits of their fellow-men. ⁵³⁴⁵³⁴     “Se contentoyent d’auoir l’applaudissement des hommes, comme feroyent ceux qui ioueroyent quelque rolle en vn theater;” — “Reckoned it enough to have the applause of men, like persons who act some part in a theater.” For when he says, that no one can escape, he seems in a manner to summon them to that heavenly tribunal. Farther, though the word translated to be manifested might be rendered to appear, yet Paul had, in my opinion, something farther in view — that we shall then come forth to the light, while for the present many are concealed, as it were, in the darkness. For then the books, which are now shut, will be opened. (Daniel 7:10.)

That every one may give account. As the passage relates to the recompensing of deeds, we must notice briefly, that, as evil deeds are punished by God, so also good deeds are rewarded, but for a different reason; for evil deeds are requited with the punishment that they deserve, but God in rewarding good deeds does not look to merit or worthiness. For no work is so full and complete in all its parts as to be deservedly well-pleasing to him, and farther, there is no one whose works are in themselves well-pleasing to God, unless he render satisfaction to the whole law. Now no one is found to be thus perfect. Hence the only resource is in his accepting us through unmerited goodness, and justifying us, by not imputing to us our sins. After he has received us into favor, he receives our works also by a gracious acceptance. It is on this that the reward hinges. There is, therefore, no inconsistency in saying, that he rewards good works, provided we understand that mankind, nevertheless, obtain eternal life gratuitously. On this point I have expressed myself more fully in the preceding Epistle, and my Institutes will furnish a full discussion of it. ⁵³⁵⁵³⁵     See Calvin on the Corinthians, vol. 1, pp. 303, 304; and Calvin’s Institutes, volume 2. When he says in the body, I understand him to mean, not merely outward actions, but all the deeds that are done in this corporeal life.