Tertio designat manifestationem cum dicit quae revelabitur. Nunc enim gloriam quidem habent sancti, sed occultatam in conscientia. II Cor. I, 12: gloria nostra haec est: testimonium conscientiae nostrae. Tunc autem gloria illa in conspectu omnium revelabitur, et bonorum et malorum, de quibus dicitur Sap. V, 2: mirabuntur in subitatione insperatae salutis.
Third, he designates 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 Cor 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 (Wis 5:2).
Quarto designat eius veritatem, cum dicit in nobis. Gloria enim huius mundi vana est, quia est in his quae sunt extra hominem, puta in apparatu divitiarum et in opinione hominum. Ps. XLVIII, 7: in multitudine divitiarum suarum gloriantur. Sed illa gloria erit de eo quod est intra hominem, secundum illud Lc. XVII, 21: regnum Dei intra vos est.
Fourth, he designates its truth when he says, in us. For the glory of this world is vain, because it is based on things outside a person, namely, in the trappings of wealth and in the opinion of men: they boast of the abundance of their riches (Ps 49:6). But that glory will be based on something within a man, as it says in Luke: the kingdom of God is within you (Luke 17:21).
655. Sic igitur passiones huius temporis, si secundum se considerentur, multum deficiunt a quantitate huius gloriae. Is. LIV, v. 7: ad punctum in modico dereliqui te, et in miserationibus magnis congregabo te. Sed si considerentur huiusmodi passiones inquantum eas aliquis voluntarie sustinet propter Deum ex caritate, quam in nobis spiritus facit, sic ex condigno per huiusmodi passiones homo meretur vitam aeternam. Nam Spiritus Sanctus est fons cuius aquae, id est effectus, saliunt in vitam aeternam, ut dicitur Io. IV, 14.
655. Thus, the sufferings of this life, if they are considered in themselves, are slight in comparison to the quantity of this glory; for a brief moment I forsook you, but with great compassion I will gather you (Isa 54:7). But if these sufferings are considered insofar as they are voluntarily endured for God out of love, which the Holy Spirit produces in us, then man properly merits eternal life through them. For the Holy Spirit is a fountain whose waters, i.e., effects, well up to eternal life, as it says in John (John 4:14).
656. Deinde cum dicit nam expectatio creaturae, etc. ostendit propositum per excellentiam illius gloriae.
656. Then he proves his proposition by the excellence of that glory, when he says, for the expectation of the creature.
Et primo ex expectatione creaturae;
First, by the eager longing of the creature;
secundo ex expectatione apostolorum, ibi non solum autem, et cetera.
second, by the eager longing of the apostles, at and not only it (Rom 8:23).
Circa primum duo facit.
In regard to the first he does two things.
Primo ponit expectationem creaturae;
First, he mentions the eager longing of the creature;
secundo manifestat eam, ibi vanitati enim, et cetera.
second, he manifests it, at for the creature.
657. Dicit ergo primo: dictum est quod etiam futura gloria excedit passiones praesentes. Et tamen hoc manifestum est; nam expectatio creaturae, id est ipsa creatura expectans, expectat revelationem filiorum Dei: quia, ut dicitur I Io. III, 2: nunc filii Dei sumus, et nondum apparuit quid erimus. Occultatur enim dignitas divinae filiationis in sanctis propter exteriores passiones sed postmodum revelabitur illa dignitas, quando immortalem et gloriosam vitam suscipient, ita quod ex persona impiorum dicitur Sap. V, 5: ecce quomodo computati sunt inter filios Dei.
657. First, therefore, he says: it has been stated that future glory exceeds present sufferings. Yet this is obvious, for the expectation of the creature waits for the revelation of the sons of God: we are God’s children now; it does not yet appear what we shall be (1 John 3:2). For the dignity of divine sonship is hidden in the saints on account of the things 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 have been numbered among the sons of God (Wis 5:5).
Dicit autem expectatio expectat, ut talis geminatio intensionem expectationis designet, secundum illud Ps. XXXIX, 1: expectans expectavi Dominum.
And he says that the expectation . . . waits to designate by such repetition the intensity of the eager longing: eagerly longing I have eagerly longed for the Lord (Ps 39:1).
658. Sciendum est autem quod creatura hic tripliciter accipi potest.
658. It should be noted that creature, or creation, can be interpreted in three ways here.
Uno modo homines iusti, qui specialiter creatura Dei dicuntur, vel quia permanent in bono, in quo creati sunt; vel propter excellentiam, quia omnis creatura quodammodo eis deservit. Iac. I, 18: voluntarie genuit nos verbo veritatis, ut simus initium aliquod creaturae eius.
In one way for just men, who are called God’s creature in a special way, either because they continue in the good in which they were created, or on account of their excellence, because every creature somehow serves them: of his own will he brought us forth by the word of truth that we should be a kind of first fruits of his creatures (Jas 1:18).
Haec autem creatura, id est homo iustus, expectat revelationem gloriae filiorum Dei, tamquam praemium sibi repromissum. Tit. c. II, 13: expectantes beatam spem et adventum gloriae magni Dei.
But this creature, i.e., the just man, waits for the revelation of the sons of God as a reward promised him: awaiting the blessed hope, the appearing of the glory of our great God (Titus 2:23).
659. Secundo, potest dici creatura ipsa humana natura, quae subiicitur bonis gratiae, quae quidem in hominibus iniustis nondum iustificata est sed est sicut informis.
659. Second, the creature can be human nature itself, which is the substratum of the goods of grace. In the unrighteous this nature is not yet sanctified but is as though without form.
In hominibus autem iam iustificatis, est quidem partim formata per gratiam sed tamen est adhuc informis respectu illius formae, quam est acceptura per gloriam.
In the men who have already been justified it is partially formed now with grace, but it is still, as it were, without form and awaits the final form which comes through glory.
Sic igitur ipsa creatura, id est nos ipsi, secundum quod consideramur in bonis naturae, expectat revelationem gloriae filiorum Dei. Quod etiam nobis competit per gratiam, sicut si dicamus quod materia expectat formam, vel colores expectant completionem imaginis, sicut dicit Glossa. Iob XIV, 14: cunctis diebus quibus nunc milito, expecto, donec veniat immutatio mea.
Thus, therefore, this creature, i.e., we ourselves, in virtue of our human nature, waits for the revelation of the sons of God. We also wait for this in virtue of the grace received into our nature, as we might say that matter waits for its form or 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).
660. Tertio modo potest intelligi de ipsa creatura sensibili, sicut sunt elementa huius mundi, secundum illud Sap. XIII, 5: a magnitudine speciei et creaturae cognoscibiliter poterit eorum Creator videri.
660. In a third way it can be understood of sensible creation itself, as are the elements of this world: from the greatness and beauty of created things comes a corresponding perception of their Creator (Wis 13:5).
Huiusmodi autem creatura dupliciter aliquid expectat: nam expectatio creaturae sensibilis, secundum quod est a Deo, ordinatur ad aliquem finem, quod quidem contingit dupliciter.
This sort of creation waits for something in two ways: for the eager longing of sensible creation, according as it has its origin in God, is ordered to some end. And this happens in two ways.
Uno modo secundum quod Deus imprimit aliquam formam et virtutem naturalem huiusmodi creaturae, ex qua inclinatur ad aliquem finem naturalem, puta si dicamus quod arbor expectat fructificationem et ignis expectat locum sursum.
In one way, inasmuch as God endows this creation with a natural form and powers that incline it to some natural end. Thus we might say that a tree waits for its fruit to be produced or that fire waits for its higher natural place.
Alio modo creatura sensibilis ordinatur a Deo ad aliquem finem qui superexcedit formam naturalem ipsius. Sicut enim humanum corpus induetur quadam forma gloriae supernaturali, ita tota creatura sensibilis, in illa gloria filiorum Dei, quamdam novitatem gloriae consequetur, secundum illud Apoc. XXI, 1: vidi caelum novum et terram novam. Et per hunc modum creatura sensibilis expectat revelationem gloriae filiorum Dei.
In another way sensible creation is ordained by God to an end which transcends its natural form. For just as the human body will be clothed with the form of supernatural glory, so all sensible creation in that glory of the children of God will itself obtain a new glory: I saw a new heaven and a new earth (Rev 21:1). In this way sensible creation waits for the revelation of the glory of the sons of God.
661. Deinde cum dicit vanitati enim, etc., manifestat praedictam expectationem.
661. Then he explains this waiting, at for the creature.
Et primo ponit necessitatem expectandi;
First, the need to wait;
secundo, expectationis terminum, ibi quia ipsa creatura, etc.;
second, its end, at because the creature;
tertio, expectationis signum, ibi scimus enim quod omnis creatura, et cetera.
third, the sign of waiting, at for we know that every creature.
662. Necessitas autem expectandi est ex defectu cui subiacet creatura. Cui enim nihil deficit non habet necesse aliquid expectare. Defectum autem creaturae ostendit, dicens vanitati enim creatura subiecta est.
662. Now the need to wait is due to a defect to which the creature is subject. For a thing subject to no defect has no need to wait for something. He shows the creature’s defect when he says: for the creature was subjected to vanity.
663. Et siquidem per creaturam intelligatur homo iustus, sic intelligitur subiici vanitati, id est istis rebus corporalibus, quae sunt mutabilia et caduca. Unde dicitur vana, secundum illud Eccle. I, 2: vanitas vanitatum et omnia vanitas.
663. If by creature is understood the just man, he is understood to be subject to vanity, i.e., to those bodily things which are changeable and inclined to fail. Hence they are called vain: vanity of vanities, and all is vanity (Eccl 1:2).
Subiicitur autem eis propter necessitatem praesentis vitae, circa ea occupationem habens, non tamen volens, quia huiusmodi temporalia non amat, sicut illi contra quos dicitur in Ps. IV, 3: ut quid diligitis vanitatem et quaeritis mendacium? Sed tamen huiusmodi vanitati subiicitur talis creatura propter eum, id est propter ordinationem Dei, qui subiecit eam, id est hominem iustum, huiusmodi sensibilibus creaturis, et tamen in spe, ut scilicet quandoque a tali occupatione homo liberetur, in resurrectione scilicet quando neque nubent, neque nubentur, sed erunt sicut angeli in caelo, Matth. XXII, 30.
But he is subjected to them because the needs of the present life require that he occupy himself 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? (Ps 4:3). But this creature is subjected to such vanity by reason of him, i.e., by God’s ordinance, who subjected it, i.e., the just man, to these sensible creatures; but in hope, namely, that at some time he will be freed from such occupation in the resurrection when they neither marry nor are given in marriage, but are like the angels in heaven (Matt 22:30).
664. Si vero intelligatur creatura ipsa humana natura, sic est subiecta vanitati, id est passibilitati secundum illud Ps. XXXVIII, 6: verumtamen universa vanitas omnis homo vivens. Non tamen volens, quia talis vanitas est humanae naturae in poenam inflicta. Poena autem est involuntaria, sicut et culpa voluntaria. Sed tamen huiusmodi passionibus humana natura subiicitur propter eum, id est propter sententiam Dei, qui subiecit eam, scilicet humanam naturam, defectibus, sed tamen in spe, quandoque evadendi huiusmodi passiones. Is. XXVIII, 28: non in perpetuum triturans triturabit.
664. If by creature is understood human nature itself, then such a creature is subjected to vanity, i.e., to changeableness; every man stands as a mere breath (Ps 39:5). Not willingly, because such vanity is inflicted on human nature as a punishment. But punishment is involuntary just as guilt is voluntary. But human nature is subjected to such sufferings by reason of him, i.e., by the sentence of God, who subjected it, namely, human nature, to defects, but nevertheless in hope of the time when such sufferings will be avoided: the thresher shall not thresh it forever (Isa 28:28).
665. Si autem intelligatur de creatura sensibili, sic talis creatura subiecta est vanitati, id est mutabilitati, non volens. Huiusmodi enim defectus, qui consequuntur mutabilitatem, sicut corruptio et senium et alia huiusmodi, sunt contra naturam particularem huius vel illius rei, cuius appetitus est ad conservationem, licet sint secundum naturam universalem. Sed nihilominus huiusmodi vanitati creatura sensibilis subiicitur propter eum, id est propter ordinationem Dei, qui subiecit eam in spe, id est in expectatione gloriosae novitatis, ut supra dictum est.
665. But if by creature is understood sensible creation, then such creation was subjected to vanity, i.e., to changeability, but not willingly. For the defects which follow on changeableness, such as aging and ceasing to be and the like, are contrary to the particular nature of this or that thing which seeks self-preservation, although they are in keeping with the general nature of things. Nevertheless, the visible creature is subjected to such vanity by reason of him, i.e., by the ordinance of God who subjected it in hope, i.e., in expectation of a glorious renewal as was stated above.
666. Deinde cum dicit quia et ipsa creatura, etc., ostendit terminum praedictae expectationis.
666. Then he indicates the end of this waiting, when he says, because the creature also.
Non enim est vana eius expectatio vel spes, quia ipsa creatura liberabitur a servitute corruptionis in libertatem gloriae filiorum Dei.
For its waiting or hope is not in vain, because the creature also itself will be delivered from the servitude of corruption, into the liberty of the glory of the sons of God.
Et si quidem per creaturam intelligatur homo iustus, per servitutem corruptionis intelligitur cura quaerendi victum et vestitum et alia quibus servitur nostrae mortalitati, quae est quaedam servitus, a qua liberabuntur sancti tendentes in libertatem gloriae filiorum Dei. Qui, quamvis nunc habeant libertatem iustitiae, quae est a servitute peccati, nondum tamen habent libertatem gloriae, quae est a servitute miseriae. Iob XXXIX, 5: quis dimisit onagrum liberum?
If by creature is meant the just man, from the servitude of corruption means his care in seeking food and clothing and the other things which serve our mortal life. This is a form of slavery from which the saints are freed, as they struggle toward the liberty of the children of God. Although they have the liberty of justice by which they are released from the slavery of sin, they do not yet have the liberty of glory, which is release from the slavery of misery: who has let the wild ass go free? (Job 39:5).
667. Si vero per creaturam intelligatur humana natura, ipsa liberabitur a servitute corruptionis, id est ad litteram a passibilitate et corruptione, et hoc tendens in libertatem gloriae filiorum Dei, quae est non solum a culpa, sed etiam a morte, secundum illud I Cor. XV, 54: absorpta est mors in victoria.
667. If by creature is meant human nature, it will be delivered from the servitude of corruption, i.e., from suffering and decay, and striving toward the liberty of the glory of the sons of God, which is freedom not only from guilt but from death: death is swallowed up in victory (1 Cor 15:54).
668. Si vero intelligatur de creatura sensibili, sic ipsa creatura liberabitur a servitute corruptionis, id est, mutabilitatis: quia in qualibet mutatione est aliqua corruptio, ut Augustinus dicit et etiam Philosophus in VIII Physic. Et hoc in libertatem gloriae filiorum Dei, quia hoc etiam libertati gloriae filiorum Dei congruit ut sicut ipsi sunt innovati ita etiam eorum habitatio innovetur. Is. LXV, 17: ego creo caelos novos et terram novam, et non erunt in memoria priora, id est, prior mutabilitas creaturae.
668. But if it is taken for sensible creation, then that creation will be delivered from the servitude of corruption, i.e., changeableness: because in every change there is an element of decay, as Augustine says and the Philosopher too in Physics VIII. This will contribute to the liberty 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, i.e., the former changeableness of the creature (Isa 65:17).
669. Dicit autem, quia et ipsa, etc. secundum primum sensum. Ac si dicat: non solum nos apostoli sed etiam alii iusti. In sensu autem secundo: non solum iusti, sed etiam ipsa humana natura, quae in quibusdam nondum est renovata per gratiam. In tertio autem sensu intelligendum est ac si dicatur: non solum homines sed alia creatura.
669. But he says, the creature also itself will be delivered from the servitude of corruption. According to one sense it means not only we apostles, but also the other just ones. In the second sense it means not only the just but human nature, too. In a third sense, it means not only men but other creatures.