COMMENTARY ON THE SENTENCES

PROLOGUE
OF THOMAS AQUINAS

I, wisdom, have poured out rivers. I, like a brook out of a river of mighty water: I, like a channel of a river, and like an aqueduct, came out of paradise. I said: ‘I will water my garden of plants and I will water abundantly the fruits of my meadow.’ Sirach 14:40-42

Among the many opinions coming from different sources as to what true wisdom might be, the Apostle gives one that is singularly firm and true when he says, ‘Christ, the power of God and wisdom of God, has become for us God-given wisdom’ (1 Corinthians 1:24, 30). This does not mean that only the Son is wisdom, since Father, Son and Holy Spirit are one wisdom, just as they are one essence. Rather, wisdom especially belongs to the Son because the works of wisdom in many ways agree with what is proper to the Son. Through the wisdom of God the hidden things of God are made manifest and the works of creatures are produced, and not only produced, but restored and perfected. I mean that perfection whereby a thing is called perfect when it has attained its proper end.

That the manifestation of divine things pertains to the wisdom of God is clear from the fact that God himself fully and perfectly knows himself by his wisdom. Hence, if we know anything of him it must be derived from him, because every imperfect thing takes its origin from the perfect. So it is said, ‘And who shall know your thought, except you give wisdom and send your Holy Spirit from above?’ (Wisdom 9:17). This manifestation is effected specially by the Son: he himself is the Word of the Father, as is said at the beginning of John, and manifesting the Father and the whole Trinity in speech belongs to him. Hence we read in Matthew 11:27, ‘Nor does anyone know the Father except the Son, and him to whom the Son chooses to reveal him’; and in John 1:18, ‘No one has at any time seen God. The only begotten Son, who is in the bosom of the Father, he has revealed him.’ It is rightly said of the person of the Son therefore, ‘I, wisdom, have poured out rivers.’ I take these rivers to be an eternal procession whereby the Son proceeds from the Father and the Holy Spirit from both in an ineffable manner. These rivers were once hidden and in some way confused with the likenesses of creatures, even in the enigmas of Scripture, so that scarcely any of the wise believed the mystery of the Trinity. The Son of God came and poured forth rivers, making known the name of the Trinity. Matthew 18:20: ‘Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.’And Job 28:11: ‘The depths also of rivers he hath searched: and hidden things he hath brought to light.’ This touches on the matter of Book One.

The second thing that pertains to the wisdom of God is the production of creatures. He not only has speculative but also operative wisdom—like that of the artisan to his works—concerning created things. Thus Psalm 103.74: ‘You hast all things with wisdom.’ And Wisdom itself says in Proverbs 8:30: ‘I was with him, forming all things.’ This attribute is especially found in the Son insofar as he is the image of the invisible God, in whose likeness all things are formed: ‘He is the image of the invisible God, the first-born of every creature, for in him were created all things’ (Colossians 1:15); ‘All things were made through him’ (John 1:3). Rightly then does the person of the Son say, ‘I, like a brook out of a river of mighty water,’ in which is noted both the order and mode of creation.

Order, because as a brook is derived from a river, so the temporal procession of creatures [derives] from the eternal procession of persons. Hence in Psalm 148:5 is said, ‘He commanded and they were made.’ The Word gave birth to what was in him in order that it might be, according to Augustine in the Supplement of his Literal Commentary on Genesis 1.2. It is always what is first that is the cause of what is after, according to Aristotle in Metaphysics 2; hence the first procession is the cause and reason of every subsequent procession.

The mode is signified in two respects: on the part of the one creating, who, although he completes all things, is measured by nothing else, which is conveyed by calling him mighty. And, on the part of the creature, because just as the brook proceeds beyond the bed of the river, so the creature proceeds from God beyond the unity of essence, in which as in a river bed the flow of the persons is contained. And in this the matter of the Second Book is made known.

The third thing that pertains to the wisdom of God is the restoration of his works. A thing should be repaired by the one who made it; hence it is fitting that those things which were made through wisdom, through wisdom should be repaired; hence in Wisdom 9:19 it is said, ‘Men were taught what pleases you, and were saved by wisdom.’ This restoration is especially accomplished by the Son, insofar as he has been made man and, by the restored state of man, in a certain way restores all things which were made for man. Hence in Colossians 1:20: ‘Through him he should reconcile to himself all things, whether on the earth or in the heavens.’ Rightly then from the person of the Son is it said, ‘I like the channel of a river and like an aqueduct came out of paradise.’ This paradise is the glory of God the Father, from which he came forth into the valley of our misery, not because he set it aside, but because he hid it. ‘I came forth from God and have come into the world.’Concerning this coming forth two things are made known, namely, its mode and its fruit. The channel of a river is swiftest, hence it designates the mode whereby, as out of an impetus of love, Christ completed the mystery of our redemption. Hence Isaiah 59.19: ‘He shall come as a violent stream which the spirit of the Lord drives on.’ Its fruit is designated when it is said ‘like an aqueduct’, for just as an aqueduct is produced from one source which it distributes in order to make the earth fruitful, so from Christ flow diverse kinds of grace for nourishing the Church, as is said in Ephesians 4:11: ‘And he himself gave some men as apostles, and some as prophets, others again as evangelists, and others as pastors and teachers, in order to perfect the saints for a work of ministry, for building up the body of Christ.’ This touches the matter of Book Three, in the first part of which the mysteries of our redemption are treated, and in the second the graces gathered for us by Christ.

The fourth thing that pertains to the wisdom of God is perfection, whereby a thing is conserved in its end. Take away the end, and only vanity remains, which wisdom cannot suffer to abide with her; hence it is said, in Wisdom 8:1, that wisdom ‘reaches from end to end mightily and orders all things sweetly’. A thing is ordered when it is stabilized in its end, which it naturally desires. This especially pertains to the Son, who, since he is the true and natural Son of God, leads us to the glory of our paternal inheritance. Hence Hebrews 2:10: ‘For it became him for whom are all things and through whom are all things, who had brought many sons into glory.’ Hence it is rightly said, ‘I said, I will water my garden of plants.’

The attainment of the end requires preparation, by which whatever is not appropriate to the end is removed; thus Christ too, in order that he might lead us to the end of eternal glory, prepared the medicine of the sacraments, by which the wound of sin is wiped away. Two things are to be noted in the foregoing words, namely, preparation, which is through the sacraments, and leading into glory.

Preparation is made known by ‘I will water my garden of plants.’ The garden is the Church, of which the Song of Songs 4:12 says, ‘My sister, my spouse, is a garden enclosed,’ in which there are diverse plants according to the diverse order of the saints, all of them planted by the hand of the Omnipotent. This garden is watered by Christ with the streams of the sacraments, which flowed from his side. Hence in commendation of the beauty of the Church it is said in Numbers 24:5, ‘How beautiful are your tabernacles, O Jacob, and your tents, O Israel!’ and a little later, in verse 6, ‘as watered gardens near the rivers’. Therefore the ministers of the Church who dispense the sacraments are called waterers: ‘I have planted, Apollo watered’ (1 Corinthians 3.6).

Induction into glory is made known in what follows: ‘I will water abundantly the fruits of my meadow.’ Christ’s fruits are the faithful of the Church, which by his labour he brought forth like a mother, of which Isaiah 66:9: ‘Shall not I that make others to bring forth children myself bring forth, saith the Lord?’ The fruits of this bringing forth are the saints who are in glory, of which fruit the Song of Songs 5:1: ‘Let my beloved come into his garden and eat the fruit of his apple trees.’ He waters them from the abundance of his own fruition, of which abundance Psalm 35:9: ‘They are filled with the bounteousness of your house.’ It is called bounteousness because it exceeds every measure of reason and desire. Isaiah 64:4 ‘Eye has not seen, O God, besides you, what things you have prepared for those who wait for you.’ This touches the matter of Book Four, in the first part of which sacraments are treated, and in the second the glory of resurrection.