Thomas Aquinas

Above he set down the description of faith; here he shows it by example. And concerning this he does two things. First, in general, he makes his proposal clear; second, in particular, where he says, By faith we understand. As to the first, the continuation is thus: thus therefore I describe and commend faith, nor is this something new, for in this, namely faith, the elders, that is, the holy fathers, obtained testimony, that is, they believed, and were established through faith. Gen. 15:6: Abraham believed God, and it was reputed to him unto justice. Ps. 115:1: I believed, wherefore I spoke. Now among all the fathers of the Old Testament, those two especially, namely David and Abraham, have the testimony of faith. By faith we understand, etc.

In particular he sets it forth through examples of the ancients. And first as to what they believed and taught; second as to what they did, where he says, By faith Abel; third as to what they suffered, where he says, but others were racked.

Now teaching in the Old Testament was twofold. One openly set forth; the other veiled under the covering of figures and mysteries. The first concerned the unity of God and the creation of the world; the second, the mystery of the incarnation and of restoration. Hence, just as they kept the sabbaths in memory of the creation, so we keep the Lord's day in memory of the resurrection.

As to the teaching, then, about the creation of the world, he says, By faith we understand, etc. This can be read in two ways: in one way, that "by the word of God" is in the ablative case. And the sense is: we, like the ancients, by faith, that is, through the teaching of faith, namely of the Old Testament — Gen. 1:3: God said, Let there be made, etc.; Ps. 32:9: He spoke, and they were made — understand that the ages were fitted, that is, disposed, by the word of God, that is, by the command of God. Now this pertains to faith, namely that we understand this, because since faith is of things invisible, the ages also were made of things invisible, namely of prime matter, which, bare and deprived of every form, is invisible, and lacking every species and disposition. Therefore he says, that from things invisible visible things might be made. But this is said rather crudely, although it is true.

In the second way, that "to the word" is in the dative case. And then the sense is: we understand through faith, as before, that the ages were fitted, that is, fitting and corresponding to the word, so that from things invisible, etc. For which reason it must be known that the word of God is the very concept of God, by which he understands himself and other things. Now God is compared to the creature as an artisan to his work. Now we see this, that an artisan produces that which he produces outwardly in the likeness of his concept. Hence he makes a house in matter in the likeness of the house which he formed in his mind; and if the house outside agrees with the house preconceived, the work is ordered in due manner; if not, not. But because the whole creature is disposed in the best way, as produced by an artisan in whom no error or any defect can fall, therefore according to its own manner it agrees most fully with the divine concept. Hence Boethius, in the Consolation: thou thyself most beautiful, bearing the beautiful world in thy mind, and forming it with a like image.

Therefore he says, we understand by faith the ages, that is, the whole universe of creation, to be fitted, that is, fittingly corresponding, to the word, that is, to the concept of God, as the artifact to its art. Ecclus. 1:10: He poured her out, namely his wisdom, upon all his works. There follows, so that from things invisible, etc.

But because among the ancients it was a common conception of the mind that nothing is made from nothing (Physics II), therefore when they saw some new work, they said that it was made from certain invisible things. Hence some held that anything is in anything, as Empedocles and Anaxagoras — of which nothing need be said at present; others held the hiding-away of forms, as Anaxagoras himself; others held it to be from ideas, as Plato; others from intelligence, as Avicenna. Hence according to all these, visible things were made from invisible ideal natures. But we say, according to the aforesaid manner, that visible things were produced from invisible ideal natures in the word of God, through which all things were made. Which natures, even if they are really the same, nevertheless differ according to reason, through the diverse connoted respects with regard to the creature. Hence man was made by one idea, and the horse by another, as Augustine says in the book of Eighty-three Questions. Questions.

Thus, then, the ages were fitted to the word of God, so that from the invisible ideal natures in the word of God, visible things, that is, every creature, might be made.

Now all these words are expressly against the Manichees. For they themselves say that it is not to be cared what a man believes, but only what he does. But the Apostle sets faith as the principle of every work; hence he says that it is the substance, that is, the foundation. Without faith, therefore, works are in vain. Again, they say that nothing is to be believed except that of which a reason is had. Against which he says, of things not appearing. Again, they condemn the Old Testament, saying that it was established by an evil principle, namely by the Devil. Against which he says that the elders obtained testimony in this faith.

Then, when he says, By faith Abel, etc., he shows what the ancient fathers did. And first he shows this concerning the fathers who were before the flood; second, concerning the fathers who were before the law, where he says, By faith he who is called Abraham; third, concerning those who were under the law, where he says, By faith Moses. Before the flood there were three especially acceptable to God, namely Abel, Enoch, Noah. First, then, he sets down the faith of Abel; second, the faith of Enoch, where he says, By faith Enoch; third, the faith of Noah, where he says, By faith Noah.

Now concerning Abel he shows what he did through faith, and what he obtained thereby. By faith Abel offered sacrifice. Hence, just as confession is the testimony of interior faith, so from exterior worship in sacrifice his faith is commended. And from the fact that he offered a choice sacrifice, since it was of the firstlings of the flock and of their fat, his faith is shown to be choice. For the best sacrifice was a sign of choice and proven faith. Mal. 1:14: Cursed is the deceitful man who has in his flock a male, and, making a vow, offers up to the Lord a feeble thing. But concerning the sacrifice of Cain no mention is made as to its excellence, but only that he offered of the fruits of the earth. He says, then, that Abel by faith offered a fuller sacrifice than Cain — not in quantity, but in preciousness — that is, he offered a better sacrifice than Cain, namely to God, because it was to the honor of God. For otherwise it would not have pleased God.

The Gloss says "by a fuller faith," but this is not had in the Greek, because "fuller" is there in the accusative case; which is clear from the manner of speaking, which is comparative — unless it be said: by a fuller faith — that is, one better and more excellent than Cain's — he offered it, since, as has been said, the exterior sacrifice was a sign of interior faith.

Now from faith two things follow: one in life, namely the testimony of righteousness. Hence he says, he obtained testimony that he was righteous, namely through faith. Matt. 23:35: From the blood of Abel the just, etc. Yet it is not on account of this testimony of Christ that he says he obtained the testimony of righteousness, since here he intends to bring in nothing but authorities of the Old Testament — namely, on account of what is said in Gen. 4:4: the Lord had respect to Abel and to his offerings; because the Lord's regard is especially upon the just. Ps. 33:15: The eyes of the Lord are upon the just. And this, God bearing witness to his gifts. Which perhaps was because the gifts were kindled by heavenly fire. And this was the regard of God. Yet he had regard to the offerer himself before his offering, because it is from the goodness of the offerer that an offering is accepted, when it is not sacramental — for the malice of the minister does not change a sacramental goodness; but as to the offerer, that the offering may profit himself, goodness is required in him.

Another testimony he obtained after death. Hence he says, and through it, being dead, he yet speaks, because, as the Gloss says, after death his faith is still commended, since matter is given to us of speaking about him, so that concerning his faith and patience we may give examples for exhorting others to patience. But this is not the Apostle's intention, since everything that he takes here he takes from the Scriptures. Hence it is understood of that which is said in Gen. 4:10: the voice of thy brother's blood cries to me from the earth. Below, 12:24: speaking better than Abel. For this he received through it, that is, through the merit of faith, that being dead, that is, the blood of the dead man, cries to God and speaks to God.

Then, when he says, By faith Enoch, etc., he commends Enoch. And first he sets down his intent; second he proves it, where he says, and he was not found. Now the Apostle makes no mention of his works, because Scripture speaks little of this, but only shows what God did for him: that by faith, that is, through the merit of faith, being translated from the conversation of this life, he is preserved from death in another. Hence he says, that he should not see death. Gen. 5:24: he appeared not, because God took him. And it is true that he has not yet died, yet nevertheless he will die at some time, because the sentence which the Lord inflicted upon the first parents when they sinned — in whatever day thou shalt eat, etc. — remains upon all who are born in any way from Adam, just as also in Christ. Ps. 88:49: What man is he that shall live, and not see death?

But the death of two has been delayed, namely of Enoch and Elijah. And the reason is that the teaching of the Old Testament is ordered to the promises of the New Testament, in which the hope of eternal life is promised to us. Matt. 4:17: Do penance, for the kingdom of heaven is at hand. And therefore, the sentence of death having been given, the Lord willed to lead men into the hope of life; which he did in the fathers of each state, namely of nature, of the law, and of grace. Hence in the first state he gave hope of escaping the necessity of death, and this in Enoch; in the law, in Elijah; in the time of grace, in Christ, through whom the effect of this promise is given to us. And therefore the others will die, but Christ, rising from the dead, dies now no more. But the first two will die by Antichrist. Thus, then, he was translated that he should not see death — not only that he should not feel death — and this in that generation.

Then, when he says, and he was not found, etc., he proves that he had this through the merit of faith; and first he proves that he was translated; second, that he had this on account of faith, where he says, for before his translation. And he proves the first through the authority of Gen. 5:24, which he sets down under other words, because there it is said, he appeared not, because God took him; but here he says, and he was not found, because God translated him. And the sense is the same. Wis. 4:10: Being pleasing to God, he was made beloved, and living among sinners he was translated. For just as it was fitting that man should be expelled from Paradise on account of sin, so it was fitting that the just should be brought in. For this one, through Seth the seventh from Adam, was the best; so Lamech, through Cain the seventh from Adam, was the worst, as being the one who first introduced bigamy against nature.

Then, when he says, before his translation, he proves that he had been translated on account of the merit of faith, because before he was translated, Scripture says of him that he walked with God, which is to consent to and to please God; and on this account God took him; but without faith it is impossible to walk with God and to please God; therefore, etc. He sets down this whole argument as to the premises. And first the major, because he had testimony, before his translation, that he had pleased God, and therefore God translated him. Ecclus. 44:16: For Enoch pleased God, and was translated into Paradise, that he may give wisdom to the nations. But that he pleased God, Scripture shows, which says that he walked with God. Mal. 2:6: he walked with me in peace and equity. Ps. 100:6: he who walked in the unspotted way, he served me. The minor he adds, saying, but without faith it is impossible to please God. Ecclus. 1:34f: By faith it is well-pleasing to him. Rom. 3:28: we account that a man is justified by faith.

Now he proves the minor when he says, he who comes to God must believe. For no one can please God unless he comes to him. James 4:8: draw near to God, and he will draw near to you. Ps. 33:6: come to him and be enlightened. But no one comes to God except through faith, because faith is the light of the intellect. Therefore no one can please God except through faith. Now, one who comes through faith must believe the Lord. For just as we see in any natural motion, that the thing moved must, from the motion, intend two things lest the motion be in vain, namely a certain fixed term, and a certain cause why it should be moved — and the term is prior to the effect that the motion attains — so also in the motion by which someone comes to God, the term of the motion is God himself. Hence he says, he who comes must believe that he is. This he says on account of his eternity. Ex. 3:14: he who is, has sent me. Second, that he know that God has providence over things. For otherwise no one would go to him if he did not hope for some reward from him. Hence he says, and that he is a rewarder to them that seek him. Is. 40:10: behold, the Lord will come, behold, his reward is with him. Now reward is that which a man seeks in labor. Matt. 20:8: call the laborers, and pay them their reward. Which reward is nothing other than God, because man ought to seek nothing outside of him. Gen. 15:1: I am thy protector, and thy reward exceedingly great. For God gives nothing other than himself. Ps. 15:5: the Lord is the portion of my inheritance and of my cup. Lam. 3:24: the Lord is my portion, said my soul, etc. And therefore he says, he is a rewarder to them that seek him. Not anything else. Ps. 104:4: seek the Lord, and be strengthened; seek his face evermore.

But do these two things suffice for salvation? I answer. It must be said that after the sin of the first parent, no one could be saved from the guilt of original sin except through faith in the mediator; but this faith was diversified as to the manner of believing according to the diversity of times and states. But we, to whom so great a benefit has been shown, are more bound to believe than those who were before the coming of Christ; and even then some believed more explicitly, such as the greater ones, and those to whom a special revelation was at some time made. Those also who were under the law believed more explicitly than those before the law, because certain sacraments were given to them, by which Christ was represented as it were through a figure; but for the Gentiles who were saved, it sufficed for them that they believed God to be a rewarder — which reward does not come about except through Christ. Hence they believed implicitly in the mediator.

Now against that which he says, that one must believe that God is, an objection is raised, because it was said above that what is believed cannot be known or seen, but that God is, is demonstrated. I answer. It must be said that knowledge of God can be had in many ways. In one way, through Christ, namely insofar as he is the father of the only-begotten and consubstantial, and the other things which Christ specially taught concerning God the Father, and the Son, and the Holy Spirit, as to the unity of essence, and the Trinity of persons. And this alone is believed, nor in the Old Testament was it believed explicitly except by the greater ones only. In a second way, that God alone is to be worshipped; and this too was believed by the Jews. In a third way, that God is one; and this is known even to the philosophers themselves, and does not fall under faith.

Then, when he says, By faith Noah, he shows what Noah did through faith, and what he obtained thereby, where he says, and of the righteousness. Now concerning him he narrates five things which he did. First, that he believed the words of God concerning the future judgment, which nevertheless was not yet seen. Hence he says, By faith Noah, having received answer concerning things which as yet were not seen — supply: he had believed. Second, from faith he feared. For faith is the principle of fear. Ecclus. 25:16: the fear of God is the beginning of his love, but the beginning of faith is to be cemented to it, namely to fear. And therefore he says, fearing, namely the flood that was promised, which nevertheless was not seen. Therefore faith is of things invisible. Third, he fulfilled the command of God, by making the ark. Hence he says, he fitted the ark, that is, he made it fittingly according to the disposition of God. Fourth, he hoped for salvation from God. Hence he says, unto the salvation of his house, that is, of his family, because they alone were made safe. 1 Pet. 3:20: a few, that is, eight souls, were saved by water. Fifth, from the fact that he did this on account of the aforesaid faith, he condemned the world, that is, he showed worldly men to be damnable. Now the revelation to him concerning the building of the ark was an answer to his desire and to righteousness, which is through faith.

Then, when he says, and of the righteousness which, he shows what he obtained through faith. For just as after someone's death another succeeds to his inheritance, so also, because from the beginning of the world righteousness had not totally failed in the world — since the world still endured — but in the flood the world all but wholly perished, therefore Noah himself was made, as it were, an heir on account of his faith, or of the righteousness which is had through faith; or, just as his fathers were justified through faith, so he himself was made an heir of righteousness through faith, namely an imitator, through faith, of paternal righteousness.