324. In regard to the first the Apostle intends to argue in the following manner: if Abraham were justified from works of the law, he would have no glory with God; therefore, he was not justified from works. 324. Circa primum intendit Apostolus sic argumentari: si Abraham iustificatus esset ex operibus legis, non haberet gloriam apud Deum; ergo non ex operibus iustificatus est. Hence, he presents the conditional statement, saying: it has been asked what Abraham found in virtue of bodily circumcision, and it is obvious that he did not find himself justified from works of the law, such that his justice consisted in the works of the law; he has glory, namely, before men, who see the outward works, but not before God, who sees in secret: the Lord looks on the heart (1 Sam 16:7); so let no one boast of men (1 Cor 3:21). Hence it is written against some that they loved the praise of men more than the praise of God (John 12:43). Proponit ergo conditionalem dicens: quaesitum est quid Abraham invenit secundum carnalem circumcisionem, et manifestum est quod hoc non invenit ut iustificatus sit ex operibus legis, ita scilicet quod eius iustitia in operibus legis consistat; habet quidem gloriam, scilicet apud homines, qui exteriora facta vident, sed non apud Deum qui videt in occulto, secundum illud I Reg. XVI, 7: Deus autem intuetur cor. I Cor. III, 21: nemo vestrum glorietur in hominibus, etc. Unde contra quosdam dicitur Io. XII, 43: dilexerunt magis gloriam hominum quam Dei. 325. Against this one might object that becoming accustomed to outward works generates an inward habit, according to which a man’s heart is also well disposed and so made ready to perform well and take pleasure in good works, as the Philosopher teaches in Ethics II. 325. Sed contra hoc potest obiici, quia ex consuetudine operum exteriorum generatur interior habitus, secundum quem etiam cor hominis bene disponitur, ut sit promptum ad bene operandum et in bonis operibus delectetur, sicut Philosophus docet in II Ethicorum. The answer is that this takes place in human justice, through which man is ordained to the human good. For the habit of this justice can be acquired through human works, but the justice which obtains glory before God is ordained to the divine good, namely future glory, which exceeds human ability, as is said: it has not arisen in the heart of man what God has prepared for those who love him (1 Cor 2:9). Sed dicendum est quod hoc habet locum in iustitia humana, per quam scilicet homo ordinatur ad bonum humanum. Huius enim iustitiae habitus per opera humana potest acquiri, sed iustitia quae habet gloriam apud Deum, ordinatur ad bonum divinum, scilicet futurae gloriae, quae facultatem humanam excedit, secundum illud I Cor. II, 9: in cor hominis non ascendit quae praeparavit Deus diligentibus se. Consequently, a man’s works are not proportioned to causing the habit of this justice; rather, a man’s heart needs first to be justified inwardly by God, so that he can perform works proportioned to divine glory. Et ideo opera hominis non sunt proportionata ad huius iustitiae habitum causandum, sed oportet prius iustificari interius cor hominis a Deo, ut opera faciat proportionata divinae gloriae. 326. Then when he says, for what says, he disproves the consequent, which was negative, by proving the opposite affirmative, namely, that Abraham did have glory before God. 326. Deinde cum dicit quid enim, etc., destruit consequens quod fuit negativum, probando affirmationem oppositam, scilicet quod Abraham habebat gloriam apud Deum. He proves this on the authority of Scripture: Et hoc probat per auctoritatem Scripturae, first, he cites the authority; quam primo Apostolus ponit; second, he explains, at now to him. secundo exponit, ibi ei autem etc. 327. First, therefore, he says: I say that Abraham was justified in a way that gave him glory before God. For what says the Scripture? Abraham believed God who promised that his seed would be multiplied (Gen 15:6). Believe God and he will help you (Sir 2:6). And it was reputed to him, i.e., by God, unto justice: was not Abraham found faithful when tested? (1 Macc 2:52). Consequently, it is clear that before God, by whom that he believed was reckoned to him as justice, he has glory. 327. Dicit ergo primo: dico Abraham sic iustificatum esse quod habet gloriam apud Deum, quid enim Scriptura dicit? Gen. XV, 6: credidit Abraham Deo promittenti sibi seminis multiplicationem. Eccli. II, 6: crede Deo, et recuperabit te. Et reputatum est illi, scilicet a Deo, ad iustitiam. I Mach. II, 52: Abraham in tentatione inventus est fidelis. Et sic patet quod apud Deum, a quo est ei reputatum ad iustitiam quod credidit, gloriam habet. But it should be noted that Abraham expressed the justice described, which God regards, not in some outward work but in the inward faith of the heart, which God alone sees. Indeed, since the act of faith is said to be threefold, namely, to believe in God, to believe God, and to believe unto God, he mentions this act, namely to believe God, which is the proper act of faith and indicates its nature. For to believe unto God shows the ordering of faith to its end, which is through charity; for to believe unto God is to go to God by believing, which charity does. Consequently, it follows upon the nature of faith. Est autem considerandum quod iustitiam quam Deus reputat scriptam expressit non in aliquo exteriori opere, sed in interiori fide cordis, quam solus Deus intuetur. Cum autem dicatur triplex esse actus fidei, scilicet credere Deum, Deo, et in Deum, posuit hunc actum qui est credere Deo, qui est proprius actus fidei, eius speciem demonstrans. Nam credere in Deum, demonstrat ordinem fidei ad finem, qui est per caritatem; nam credere in Deum, est credendo in Deum ire, quod caritas facit. Et sic sequitur speciem fidei. But to believe in God indicates the matter of faith taken as a theological virtue, having God for its object. Consequently, this act does not yet attain the nature of faith, because if one believes in God in virtue of certain human reasons and natural signs, he is not yet said to have the faith of which we now speak, but only when he believes something for the reason that it was said by God—which is indicated by the phrase, ‘to believe God.’ It is from this that faith takes its nature, just as any cognitive habit takes its nature from the reason in virtue of which it assents to something. For a person possessing scientific philosophical knowledge is inclined to assent to its statements for one reason, namely, through demonstration, but one having the habit of opinion is inclined to assent for a different reason, namely, through a dialectical syllogism. Credere autem Deum, demonstrat fidei materiam, secundum quod est virtus theologica, habens Deum pro obiecto. Et ideo hic actus nondum attingit ad speciem fidei, quia si aliquis credat Deum esse per aliquas rationes humanas et naturalia signa, nondum dicitur fidem habere, de qua loquimur, sed solum quando ex hac ratione credit quod est a Deo dictum, quod designatur per hoc quod dicitur credere Deo; et ex hoc fides specificatur, sicut et quilibet cognoscitivus habitus speciem habet ex ratione, per quam assentit in aliquid. Alia enim ratione inclinatur ad assentiendum habens habitum scientiae, scilicet per demonstrationem, et alia ratione habens habitum opinionis, scilicet per syllogismum dialecticum. 328. Then, when he says, now to him who works, he explains the aforementioned biblical citation as regards the words it was reputed to him as justice. 328. Deinde cum dicit ei autem qui operatur, etc., exponit praedictam auctoritatem quantum ad hoc quod dicit reputatum est illi ad iustitiam, etc. Two explanations of these words are given in the Gloss. In the first explanation they are linked to the final reward, concerning which Et tangitur in Glossa duplex horum verborum expositio. Prima est secundum quod referentur ad finalem mercedem, first, he shows how it is related to works; de qua primo ostenditur qualiter se habeat ad opera, second, how it is related to faith, at but to him who works not. secundo qualiter ad fidem, ibi ei vero qui non etc. 329. First, therefore, he says that to him who works the works of justice, the reward of eternal recompense—concerning which it is said, behold his reward is with him (Isa 40:10)—is not reckoned as a gift only, but according to debt: did you not agree with me for a denarius? (Matt 20:13). 329. Dicit ergo primo, quod ei, qui operatur, scilicet opera iustitiae, merces, aeternae retributionis, de qua dicitur Is. XL, 10: ecce merces eius cum eo, non reputatur secundum gratiam tantum, sed secundum debitum, secundum illud Matth. XX, 13: nonne ex denario convenisti mecum? But on the contrary it is stated below: the grace of God is life everlasting (Rom 6:23), and again: the sufferings of this time are not worthy to be compared with the glory to come (Rom 8:18). Therefore, that reward is not made as due, but as a gift. Sed contra est quod dicitur infra VI, 23: gratia Dei vita aeterna. Et infra VIII, 18: non sunt condignae passiones huius temporis ad futuram gloriam. Sic igitur illa retributio non fit secundum debitum, sed secundum gratiam. The answer is that human works can be considered in two ways. In one way, according to the substance of the works, and considered this way they do not have anything deserving that the reward of eternal glory should be given. Sed dicendum est quod opera humana possunt considerari dupliciter. Uno modo secundum substantiam operum, et sic non habent aliquid condignum, ut eis merces aeternae gloriae reddatur. In another way, they can be considered according to their source, namely, insofar as they are performed under God’s impulse in accord with the intention of God who predestines. And in this respect the aforesaid reward is due them by debt, because, as is stated below: for whosoever are led by the Spirit of God, they are the sons of God . . . and if sons, heirs also (Rom 8:14, 17). Alio modo possunt considerari secundum suum principium, prout scilicet ex impulsu Dei aguntur secundum propositum Dei praedestinantis; et secundum hoc eis debetur merces praedicta secundum debitum, quia, ut infra VIII, 14 dicitur: qui Spiritu Dei aguntur, hi sunt filii Dei; si autem filii, et haeredes. 330. Then when he says but to him, he shows how the eternal reward is related to faith, saying, but to him who works not outward works, for example, because he does not have time to work, as in the case of one who dies immediately after baptism, yet believes in him who justifies the ungodly, namely, in God, of whom he says below: God is he who justifies (Rom 8:33), his faith is reputed, i.e., faith alone without outward works, to justice, so that in virtue of it he is called just and receives the reward of justice, just as if he had done the works of justice, as he says below: with the heart, we believe unto justice (Rom 10:10), and this according to the purpose of the grace of God, i.e., accordingly as God proposes to save men gratuitously: to such as, according to his purpose, are called to be saints (Rom 8:28); he accomplishes all things according to the counsel of his will (Eph 1:11). 330. Deinde cum dicit ei vero, etc., ostendit qualiter se habeat merces aeterna ad fidem, dicens ei vero qui non operatur, scilicet exteriora opera, puta quia non habet tempus operandi, sicut patet in baptizato statim mortuo, credenti in eum qui iustificat impium, scilicet in Deum, de quo dicitur infra, VIII, 18. Deus qui iustificat, reputabitur fides eius, scilicet sola sine operibus exterioribus, ad iustitiam, id est, ut per eam iustus dicatur, et iustitiae praemium accipiat, sicut si opera iustitiae fecisset, secundum illud infra, X, 10 corde creditur ad iustitiam, et hoc secundum propositum gratiae Dei, id est, secundum quod Deus proponit ex gratia sua homines salvare. Infra VIII, 28: his qui secundum propositum vocati sunt sancti. Eph. I, 11: qui operatur omnia secundum consilium voluntatis suae. 331. Another explanation refers those words to man’s justification. 331. Alia expositio est ut hoc referatur ad hominis iustificationem. He says therefore, to him who works, i.e., if anyone be justified by works, the justice would be reckoned as a reward, not according to grace, but according to debt: and if by grace, it is not now by works; otherwise grace is no more grace (Rom 11:6). But to him who works not, so as to be justified by his works, yet believes in him who justifies the ungodly, his faith is reputed to justice, according to the purpose of the grace of God, not that he merits justice through faith, but because the believing itself is the first act of the justice God works in him. For from the fact that he believes in God justifying, he submits himself to his justification and thus receives its effect. Dicit ergo ei autem qui operatur, id est, si aliquis per opera iustificetur, ipsa iustitia imputaretur quasi merces non secundum gratiam, sed secundum debitum. Infra XI, 6: si autem gratia, iam non ex operibus, alioquin gratia iam non est gratia. Ei vero, qui non operatur, ut scilicet per sua opera iustificetur, credenti autem in eum qui iustificat impium, computabitur haec eius fides ad iustitiam secundum propositum gratiae Dei, non quidem ita quod per fidem iustitiam mereatur, sed quia ipsum credere est primus actus iustitiae quam Deus in eo operatur. Ex eo enim quod credit in Deum iustificantem, iustificationi eius subiicit se, et sic recipit eius effectum. This is the literal explanation and accords with the intention of the Apostle, who lays special stress on the words, it was reputed to him as justice (Gen 15:6), a saying which is used when that which is lacking on someone’s part is reckoned to him gratis, as if he had accomplished the whole. Et haec expositio est litteralis, et secundum intentionem Apostoli, qui facit vim in hoc quod in Gen. XV, 6 dictum est reputatum est illi ad iustitiam, quod consuevit dici, quando id, quod minus est ex parte alicuius, reputatur ei gratis, ac si totum fecisset. That is why the Apostle says that such reckoning would have no place, if justice were from works, but only as it is from faith. Et ideo Apostolus dicit quod haec reputatio locum non haberet, si iustitia esset ex operibus, sed solum habet locum secundum quod est ex fide. 332. Then when he says, as David also, he proves the conditional statement by a quotation from a psalm. 332. Deinde cum dicit sicut et David, probat conditionalem praemissam ex auctoritate Psalmi. First, he gives its sense; Cuius primo praemittit sensum; second, he presents its words, at blessed are they; secundo ponit verba eius, ibi beati quorum; third, he excludes a false interpretation, at this blessedness, then. tertio excludit falsum intellectum, ibi beatitudo, et cetera. 333. He says: as David also terms the blessedness of a man to whom God reputes, i.e., confers, justice without works, i.e., gratis, without preceding works: not because of deeds done by us in justice (Titus 3:5). 333. Dicit ergo: sicut et David dicit, id est asserit, beatitudinem hominis esse illius, scilicet, cui Deus fert, id est dat, iustitiam; accepto, id est gratis, sine operibus praecedentibus. Tit. III, 5: non enim ex operibus iustitiae quae fecimus nos. But man’s blessedness is from God, as the Psalm says: blessed is the man who makes the Lord his hope (Ps 40:5). Hence, it is plain that he has glory before God who is justified not by the works of the law, as has been said. Beatitudo autem hominis est a Deo, secundum illud Ps. XXXIX, 5: beatus vir cuius est Dominus Deus spes eius. Sic igitur manifestum est illum habere gloriam apud Deum, qui non ex operibus legis iustificatur, ut dictum est. 334. Then when he says, blessed are they, he presents David’s words containing the previous judgment and says that those whose sins are forgiven are blessed; consequently, they did not previously have good works, from which they obtained justice or happiness. 334. Deinde cum dicit beati quorum, etc., ponit verba David praedictam sententiam continentia, et dicit eos esse beatos quorum remittuntur peccata. Et sic patet quod non habuerunt prius bona opera ex quibus iustitiam seu beatitudinem consequerentur. 335. But sin is divided into three classes: original, actual mortal, and actual venial. 335. Est autem triplex peccatum, scilicet originale, actuale mortale et actuale veniale. First, in regard to original sin he says: blessed are they whose iniquities are forgiven. Primo ergo quantum ad originale dicit beati quorum remissae sunt iniquitates. Here it should be noted that original sin is called iniquity, because it is the lack of that original justice, by which in equity man’s reason was subject to God, the lower powers to reason, and the body to the soul. This equity is removed by original sin, because after reason ceased to be subject to God, the lower powers rebel against reason and the body is withdrawn from obedience to the soul and subjected to decay and death. Hence: I was brought forth in iniquities (Ps 51:5). Ubi considerandum est quod peccatum originale iniquitas dicitur, quia est carentia originalis iustitiae, per quam secundum aequitatem ratio hominis subiiciebatur Deo, inferiores vires rationi, et corpus animae; sed per peccatum originale haec aequitas tollitur, quia postquam ratio desiit esse subiecta Deo, inferiores vires rationi rebellant et corpus ab obedientia animae subducitur per corruptionem et mortem. Unde in Ps. l, 7: ecce enim in iniquitatibus conceptus sum. In both texts original sin is presented in the plural, either because of the multitude of men in whom original sin is multiplied or better because it virtually contains within itself all sins in some way. Utrobique autem peccatum originale pluraliter significatur. Vel propter plures homines, in quibus multiplicatur originale peccatum, vel potius quia virtute continet in se quodammodo omnia peccata.