Thomas Aquinas

Above, the Apostle had set forth four things in which Christ excels the Angels, and he proved two of them, namely, that he excels them because he is the Son, and because he is the heir; now he proves the third, namely, that he excels them in the power of operation, because through him the Father made also the ages. The Apostle proves this from the authority of that same prophecy, and concerning this he does two things. First, he shows the power of operation insofar as he is creator; second, as to the difference between the creator and the creature, at the place "they shall perish." Concerning the first he does two things, for first he sets down the creation of the earth; second, of the heavens, at the place "and the works of your hands."

Now concerning the first it must be known that this can be read in two ways: in one way, that the speech of the prophet is directed to the Father, so that the sense is: "You, Lord" — namely, God the Father — "have founded the earth in the beginning," that is, in your Son, who is the beginning. Jn. 8:25: "I am the beginning, who also speak to you." And this is worth as much as if he had said: you founded the earth through the Son: Ps. 103:24: "You have made all things in wisdom." But the Son is begotten Wisdom, hence above he called him "the splendor of glory." And what he says here corresponds to what he said above, "through whom he made also the ages."

In another way, that the speech is directed to the Son, thus: "And you, Lord" — namely, Son — "have founded the earth in the beginning," namely of time, so as to exclude the opinion of those positing the eternity of the world; or "in the beginning," namely of the production of things, so as to exclude the opinion of those saying that corporeal things were not created together with spiritual things, but afterward. Gen. 1:1: "In the beginning God created heaven and earth." Ecclus. 18:1: "He who lives forever created all things together."

Now it must be known that earth can be distinguished from heaven in three ways.

In one way, and according to the letter, that by "earth" is understood the element earth, and by "heaven" the higher bodies; so that just as Moses makes no mention of air, because it goes along with water, so here by "heaven" is understood heaven itself and the other two elements, namely air and fire, which come closer to the nature of heaven, as is evident from their place. Moses also takes it in this way. And he says "you have founded," to show that three things pertain to the earth: first indeed the rest of the earth; for all other things share in motion, but the earth alone, according to its totality, remains immobile, so that the sense is "you have founded," that is, "you have made firm." Ps. 103:5: "Who has founded the earth upon its own stability." Second, to show the perpetuity of the earth, for the foundation of a building is more stable than its other parts. But the earth stands forever, Eccles. 1:4. And according to this he says "you have founded the earth," that is, "you have made it solid forever." Third, to show the order of the earth, because just as the foundation, which is the first part of a building, is at the bottom, so the earth holds the lowest place among all the elements. Is. 48:13: "My hand has founded the earth." Ps.: "His hands founded the dry land."

But he does not say "you have made the heavens," but "the heavens are the works of your hands," because what someone makes with his hands, he seems to make more carefully. And therefore he speaks in this way to designate their nobility and beauty. Is. 48:13: "My right hand has measured the heavens."

But otherwise, that by "earth" he understands the whole corporeal nature. And thus "you have founded the earth," because matter is the place and foundation of forms; but by "heavens," the spiritual substances. Ps. 148:4: "Praise him, you heavens of heavens." And these are the works of his hands, because he made them to his image and likeness. Or by "earth," the imperfect in the Church, because they are the foundation of the others; for unless the active life existed in the Church, the contemplative would not subsist. By "heavens," the contemplatives. And these were made in the Church "in the beginning," that is, through the Son. Is. 51:16: "I have put my words in your mouth, that you might found the earth" — that is, the imperfect — "and plant the heavens" — that is, the perfect.

But as to the heavens he says, "the heavens are the works of your hands." Now he says "the works of your hands," and not simply, "you made the heavens," for four reasons.

First, to exclude the error of those saying that God is the soul of heaven, and consequently that the whole world and its parts ought to be worshiped as God, which the idolaters also did; and he excludes this when he says "the heavens are the works of your hands," as if to say: they are not proportioned to you as a body to a soul, but are subject and proportioned to your power and your will. Deut. 4:19: "Lest perhaps, having lifted up your eyes to heaven, you see the sun and the moon and all the stars of heaven, and being deceived by error, you adore them."

Second, to designate the dignity and beauty of the heavens, because we say we make with our hands that which we make carefully; therefore, in order to show that the heavens were fashioned by divine wisdom in a more excellent way than the other corporeal creatures, he says "the heavens are the works of your hands." And this is evident, because the diversity in these lower things can be reduced to the disposition of matter, but the diversity of the heavenly bodies can in no way be reduced to anything but divine wisdom. And hence it is that whenever mention is made of the creation of heaven, there is added there "prudently," or "understanding," or something of this kind, according to Jer. 4: "He established the heavens prudently," and according to Ps. 135:5: "Who made the heavens in understanding."

Third, to show that in the heavens the divine power of the creator shines forth more, according to the Gloss; for there is nothing among creatures in whose making so much of the power of God appears, and this on account of their magnitude and order. Wis. 13:5: "For by the greatness of the beauty and of the creature, the creator of these things may be known and seen."

Fourth, to show that among all bodies, the heavenly body receives influence from God more immediately, and through it this influence is derived into these lower things. Job 38:33: "Do you know the order of heaven, and can you set forth its reason on the earth?" As if to say: if you consider well the disposition of heaven, you cannot attribute the cause of its disposition to any earthly thing, but to God.

In another way it can be explained, so that by "earth" the whole corporeal matter is taken, and by "heavens" the spiritual substances. And thus the sense is: "in the beginning" of time you founded the earth, that is, corporeal matter, that is, you established it as the foundation of forms; and thus is understood that saying of Ps. 148:7: "Praise the Lord from the earth," etc. "But the heavens" — that is, the spiritual substances, Ps. 148:4: "let the heavens praise him," etc. — "are the works of your hands," namely because you made them to your image and likeness.

In a third way it can be explained, so that by "earth" are understood the lowest in the Church, and by "heavens" the highest; and thus the sense is: "in the beginning," that is, through the Son, "you founded the earth," that is, the active and the lowest in the Church; and they are said to be founded because they are, as it were, the foundation of the others, for unless there were active persons in the Church, contemplative men would not be sustained. "But the heavens" — that is, the contemplatives and the more perfect — "are the works of your hands," that is, endowed with a more excellent pre-eminence. Ps. 18:2: "The heavens declare the glory of God"; and Is. 1:2: "Hear, O heavens" — that is, the greater — "give ear, O earth" — that is, the lesser.

Consequently, when he says "they shall perish," he shows the difference between the creator and the creature, and this as to two things which are proper to the creator: the first is eternity; the second is immutability, concerning which there is the place "and they all shall grow old like a garment," etc. Concerning the first he does two things, for first he sets down the termination of the creature; second, the unending duration of God, at the place "but you shall remain." He says therefore first: "they" — namely the heavens — "shall perish." But against this, Eccles. 1:4: "The earth stands forever"; therefore it seems that much more so do the heavens.

I respond. It must be said that, according to Augustine and the Philosopher, in every change there is generation and corruption. Hence whatever is changed perishes from the state in which it was. Therefore, what he says, that the heavens shall perish, is not understood as to their substance, concerning which Job 37:18: "which are most solid, as if cast of brass," but as to the state which they now have. Apoc. 21:1: "I saw a new heaven and a new earth." 1 Cor. 7:31: "The fashion of this world passes away."

But how will they change their state? In different ways, because the higher heavens are indeed moved according to place, but are not altered. But the lower ones, namely fire and air, are both moved and altered, and are subject to corruption. Thus therefore the state of all the heavens is changeable; but then motion will cease in the higher ones, and corruption in the lower ones, because the air will be purged by the fire of the conflagration. 2 Pet. 3:7: "The heavens that now are, and the earth, are by the same word kept in store, reserved unto fire against the day of judgment," etc. All shall perish from the state in which they now are, and thus in a certain manner they shall perish, but you, Lord, shall remain. Ps. 101:13: "But you, Lord, shall remain forever."

Here he shows the permanence of the creator, as if to say: in you there is no change nor shadow of alteration, as is said in Jas. 1:17, and Lam. 5:19: "But you, Lord, shall remain forever, your throne from generation to generation," which can also be understood of Christ as man. Below, at the end: "Jesus Christ, yesterday and today, the same, and forever."

Then, when he says "and they all," etc., he shows the difference of God from the creature as to immutability. And concerning this he does two things. For first he sets down the mutability of the creature; second, the immutability of God, at the place "but you are the same." And further, concerning the first he does two things, for first he describes the reason for the mutability of the creature; second he adds that mutability, at the place "and as a garment."

Now concerning the first it must be known that old and new follow upon time. Hence nothing can grow old, except what is measured in some way by time. But the motion of the heavens is measured by time, and the moved thing itself is measured by the very "now" of time; therefore newness and oldness can be found in heaven. Hence the heavens will not grow old as though their substance were diminished, or corrupted in any respect, but only as to the length of time, by which they will no longer be measured. And therefore he says "as a garment," etc., because the cause of the change of the heavens will not be on account of any defect in their power, which might be diminished in some respect. For if their motion should cease on account of a defect of power, then the cessation would already have a natural cause, and could be discovered by natural reason, the contrary of which is said in Matt. 24:36: "But of that day and hour no one knows, not even the Angels in heaven," etc. Therefore it will be on account of the necessity of an end: because all corporeal creatures are ordered to spiritual ones, and the whole motion serving generation and corruption is ordered to the generation of man. Therefore, when the generation of man ceases, which will be when the number of the elect and the predestined is complete, that motion will cease. And therefore it is called a garment, because it is taken up for use, and when the use ceases it is laid aside, just as a man lays aside a warm garment when summer comes, and a cold one when winter comes. Thus therefore the state of the world, which is now suited to this end, when that number of the elect has been completed, will no longer be fitting or necessary, and therefore it will be laid aside like a garment. Lk. 21:33: "Heaven and earth shall pass away."

Consequently he sets down that mutability itself, when he says "and as a mantle you shall change them," namely the heavens. And he well says, "you, God, shall change them," because it will not be by their own power, nor of themselves, but by the power of God that they will be changed from motion, like a mantle, which is taken up for use, and after use is laid aside according to the fitness of time and end. And he says "mantle," because through a mantle the glory of man is both manifested and covered. So too God, through creatures, is both hidden from us and manifested. Rom. 1:20: "The invisible things of God are clearly seen, being understood by the things that are made." Wis. 13:5: "For by the greatness of the beauty and of the creature, the creator of these things may be known and seen," etc. And he says "they shall be changed," because, once changed, they will remain so forever.

Likewise as to the spiritual heavens, who perish from the present life through the death of the body. Rom. 14: "We all die, and like waters we slide away into the earth, which do not return." Is. 57:1: "The just man perishes, and there is no one," etc. Likewise they will grow old, because, as is said below, 8:13, "that which decays and grows old is near to destruction." And "you shall change," namely as to bodies, when this corporeal thing shall put on incorruption. 1 Cor. 15:54. And they will be changed as to mind, when from the enigmatic vision they are taken up to the vision of species. Job 14:14: "All the days in which I now war, I wait until my change comes."

Then he adds the immutability of God, when he says "but you are the selfsame." Here he does two things. For first he sets down what is intended; second he shows this by a sign, at the place "and your years." He says therefore, "they shall perish, but you" — namely the Son of God, and this against the Arians — "are the selfsame," that is, you continue to be the same, and are never changed. Mal. 3:6: "I am God, and I do not change." Jas. 1:17: "With whom there is no change," etc.

And he sets down the sign of this immutability, when he says "your years shall not fail." Here it must be known that the years of God are said to be his duration, just as the years of a man are the duration of a man; but the duration of a man fails in two ways, namely as to parts, and as to the whole; as to parts indeed, because, since it is temporal, one part succeeds another, and when one arrives, the other fails. It also fails as to the whole, because it ceases to be entirely. But in the duration of God neither of these is the case, for it does not fail as to the whole, because it always is. Ps. 91:9: "But you, Lord, are the most high forever." Likewise not as to parts, because eternity is all at once, and something standing still. Job 36:26: "The number of his years is inestimable," etc.

But since it is one and immutable, why are "years" called in the plural, and not "year" in the singular? The reason for this is that our intellect receives the knowledge of intelligible things through sensible things, because all our knowledge begins from sense. Hence even God, who is altogether simple, is described under the likeness of corporeal things, Is. 6:1: "I saw the Lord sitting," etc. So too his duration is described by us through certain things known to us, although it is uniform and simple. Hence sometimes it is called "year," sometimes "day" and "month," because it includes all the differences of time.