138. Potest etiam accipi hoc quod dicitur scriptum est enim, etc., non ut probatio propositi, sed ut ostendatur eius expositio; quasi dicat: dico quod sunt sub maledicto, sub illo scilicet de quo dicit lex scriptum est enim: maledictus est omnis, etc.: ut intelligatur de peccato, id est, de maledicto. Nam lex imperat bona facienda seu mala vitanda, et imperando obligat, sed non dat virtutem obediendi. Et ideo dicit maledictus, quasi malo adiectus, omnis, nullum excipiendo, quia, ut dicitur Act. X, 34, non est personarum acceptio apud Deum. Qui non permanserit usque in finem. Matth. XXIV, 13: qui perseveraverit usque in finem. In omnibus, non in quibusdam tantum, quia, ut dicitur Iac. II, 10, quicumque totam legem servaverit, offendat autem in uno, factus est omnium reus. Quae scripta sunt in libro legis, ut faciat ea, non solum ut credat seu velit tantum, sed ut opere impleat. Ps. CX, v. 10: intellectus bonus omnibus facientibus eum.
138. In another way the passage, for it is written, can be taken not as a proof of the proposition but as an exposition of the proof. As if to say: I say that they are under a curse, i.e., under that one of which the law says, for it is written: ‘cursed is every one’, where the curse is understood to refer to sin. For the law commands that good be done and evils avoided, and by commanding it puts one under the obligation without giving the virtue to obey. And hence he says, cursed, as though placed in contact with evil, is everyone, without exception; because, as it is said: God is not a respecter of persons (Acts 10:34). He that does not abide to the end. He that shall persevere to the end (Matt 24:13); in all things, not in some only, because as it is said: whosoever shall keep the whole law, but offend in one point, is become guilty of all (Jas 2:10); which are written in the book of the law to do them, not only to believe or will but actually to fulfill them in their works: a good understanding to all that do it (Ps 111:10).
Sancti autem patres etsi in operibus legis erant, salvabantur tamen in fide venturi, confidentes in eius gratia, et saltem spiritualiter legem implentes. Moyses enim, ut in Glossa dicitur, multa quidem praecepit, quae nullus implere potuit ad domandam Iudaeorum superbiam dicentium: non deest qui impleat, sed deest qui iubeat.
Yet the holy patriarchs, although they were of the works of the law, were nevertheless saved by faith in one to come, by trusting in His grace and by fulfilling the law at least spiritually. For Moses, says a Gloss, did indeed command many things which no one could fulfill, in order to tame the pride of the Jews who said: there are many willing and able, but no one to command.
139. Sed hic est quaestio de hoc quod dicitur maledictus omnis, et cetera. Dicitur enim Rom. XII, 14: benedicite, et nolite maledicere.
139. But a difficulty arises about saying cursed is everyone. For it is said: bless, and curse not (Rom 12:14).
Respondeo. Dicendum est quod maledicere nihil aliud est quam malum dicere; possum ergo dicere bonum esse malum, et malum esse bonum, et rursum bonum esse bonum, et malum esse malum. Et primum quidem prohibet Apostolus, dicens: nolite maledicere, id est, nolite dicere bonum esse malum, et e contra; sed secundum licet, et ideo cum vituperamus peccatum, maledicimus quidem, sed non dicendo bonum malum, sed dicimus malum esse malum. Et ideo licet peccatorem maledicere, id est, dicere eum esse malo addictum vel esse malum.
I answer that to curse is nothing else but to say evil. I can therefore say that good is evil and evil good, and again, that good is good and evil evil. The first is what the Apostle forbids when he says, curse not, i.e., do not say that good is evil and evil good. But the second is lawful. Hence when we denounce sin, we do indeed curse, not by way of calling good evil but by saying that evil is evil. Therefore it is lawful to curse a sinner, i.e., to say that he is addicted to evil or is evil.
140. Consequenter cum dicit quoniam autem in lege, etc., ostendit insufficientiam legis non valentis ab illo maledicto eripere ex hoc quod iustificare non poterat. Ad quod ostendendum utitur quodam syllogismo in secunda figura, et est talis: iustitia est ex fide, sed lex ex fide non est; ergo lex iustificare non potest. Circa hoc ergo primo ponit conclusionem, cum dicit quoniam autem in lege nemo iustificatur;
140. Then when he says, but that in the law, he shows the inability of the law to snatch us from that curse, for it could not make one just. To show this he makes use of a syllogism in the second figure. Justice is by faith, but the law is not by faith. Therefore the law cannot justify. With respect to this, therefore: first, he states the conclusion when he says, but that in the law no man is justified;
secundo autem maiorem, cum dicit quia iustus ex fide vivit;
second, the major premise, when he says because the just man lives by faith;
tertio minorem, cum dicit lex autem non est ex fide.
third, the minor, when he says but the law is not of faith.
141. Dicit ergo: dico quod per legem maledictio inducta est, nec tamen ab illa maledictione lex eripit, quia manifestum est quod nemo in lege iustificatur apud Deum, id est per opera legis.
141. Therefore he says: I say that by the law a curse was introduced, and yet the law cannot extricate one from that curse, because it is obvious that in the law no man is justified with God, i.e., through the works of the law.
Circa quod intelligendum, quod illi qui negaverunt Vetus Testamentum, ex hoc verbo occasionem sumpserunt. Et ideo dicendum est quod nemo iustificatur in lege, id est per legem. Nam per eam cognitio quidem peccati habebatur, ut dicitur Rom. V, sed non habebatur per eam iustificatio. Rom. III, 20: ex operibus legis nullus iustificabitur.
On this point it should be noted that those who rejected the Old Testament took occasion to do so from this word. Hence it must be said that no one is justified in the law, i.e., through the law. For through it came the knowledge of sin (Rom 3:20); but justification did not come through it: by the works of the law no flesh shall be justified (Rom 3:20).
Sed contra Iac. II, 21 dicitur: nonne Abraham ex operibus iustificatus est?
But against this, it is said: was not Abraham our father justified by works? (Jas 2:21).
Respondeo. Dicendum est, quod iustificare potest accipi dupliciter: vel quantum ad executionem iustitiae et manifestationem, et hoc modo iustificatur homo, id est, iustus ostenditur, ex operibus operatis. Vel quantum ad habitum iustitiae infusum, et hoc modo non iustificatur quis ex operibus, cum habitus iustitiae qua homo iustificatur apud Deum, non sit acquisitus, sed per gratiam fidei infusus. Et ideo signanter Apostolus dicit apud Deum, quia iustitia quae est apud Deum, in interiori corde est: iustitia autem quae est ex operibus, id est, quae manifestat iustum, est apud homines. Et hoc modo Apostolus accepit apud Deum. Rom. II, 13: non enim auditores, sed factores, et cetera. Rom. IV, 2: si ex operibus Abraham iustificatus est, habet gloriam, sed non apud Deum, et cetera.
I answer that ‘to be justified’ can be taken in two senses: either as referring to the execution and manifestation of justice, and in this way a man is justified, i.e., proved just, by the works performed; or as referring to the infused habit of justice, and in this way one is not justified by works, since the habit of justice by which a man is justified before God is not acquired but infused by the grace of faith. Therefore the Apostle says significantly, with God, because the justice which is before God is interior in the heart, whereas the justice which is by works, i.e., which manifests that one is just, is before men. And it is in this sense that the Apostle says, with God: for not the hearers of the law, but the doers are just before God (Rom 2:13); for if Abraham were justified by works, he has glory, but not before God (Rom 4:2).
Sic ergo patet conclusio rationis, scilicet quod lex iustificare non potest.
Thus, therefore, the conclusion of his reasoning is obvious, namely, that the law can not justify.
142. Consequenter cum dicit quia iustus, etc., ponit maiorem, quae est ex auctoritate Scripturae, Hab. II, 4 et introducitur etiam Rom. I, 17 et ad Hebr. X, 38.
142. Then when he says, because the just man lives by faith, he presents the major premise, which is based on Scriptural authority, i.e., Habakkuk (Hab 2:4), and restated in Romans (Rom 1:17) and Hebrews (Heb 10:38).
Circa quod notandum est, quod in homine est duplex vita, scilicet vita naturae et vita iustitiae. Vita quidem naturae est per animam; unde anima a corpore recedente, corpus remanet mortuum. Vita vero iustitiae est per Deum habitantem in nobis per fidem. Et ideo primum quo Deus est in anima hominis, est fides. Hebr. XI, 6: accedentem ad Deum oportet credere. Eph. III, 17: habitare Christum per fidem, et cetera.
Concerning this point it should be noted that in man there is a twofold life; namely, the life of nature and the life of justice. Now the life of nature is from the soul; hence when the soul is separated from the body, the body continues but is dead. But the life of justice is through God dwelling in us by faith. Therefore the first way in which God is in the soul of man is by faith: he who comes to God must believe (Heb 11:6); that Christ may dwell by faith in your hearts (Eph 3:17).
Et sic dicimus, quod in anima prima indicia vitae apparent in operibus animae vegetabilis: quia anima vegetabilis est, quae primo advenit animali generato, ut Philosophus dicit. Ita quia primum principium quo Deus est in nobis, est fides, ideo fides dicitur principium vivendi. Et hoc est quod hic dicitur iustus meus ex fide vivit. Et intelligendum est de fide per dilectionem operante.
Accordingly, we say that in the soul the first signs of life appear in the works of the vegetative soul, because the vegetative soul is the first to be present in a generated animal, as the Philosopher says. Similarly, because the first principle whereby God exists in us is faith, faith is called the principle of living. And this is what he means when he says, the just man lives by faith. Furthermore, this is to be understood of faith acting through love.
143. Minor autem ponitur ibi lex autem non est, et cetera.
143. The minor premise is set down at, but the law is not of faith.
Et primo ponitur ipsa minor;
First, the minor is set down;
secundo probatur, ibi sed qui fecerit, et cetera.
second, it is proved, at but he who does those things.
144. Dicit ergo lex non est ex fide. Sed contra, lex mandat credere quod sit unus Deus, et hoc pertinet ad fidem; ergo lex habebat fidem. Quod autem sit unus Deus, mandatur Deut. VI, audi, Israel, Dominus Deus tuus, et cetera.
144. He says therefore that the law is not of faith. But this seems to conflict with the truth that the law commands one to believe that there is one God, which pertains to faith. Therefore the law had faith. And that there is one God is stated in Deuteronomy: hear, O Israel, the Lord our God is one Lord (Deut 6:4).
Respondeo. Dicendum est, quod hic loquitur de observationibus mandatorum legis, secundum quod lex consistit in mandatis et praeceptis caeremonialibus, et dicit quod talis lex non est ex fide. Fides enim, ut dicitur Hebr. XI, 1, est substantia sperandarum rerum, argumentum non apparentium. Et ideo proprie implet mandatum de fide qui non sperat ex hoc aliqua praesentia et visibilia consequi, sed bona invisibilia et aeterna. Lex ergo quia promittebat terrena et praesentia, ut dicitur Is. I, 19: si volueritis et audieritis me, bona terrae comedetis, ideo non est ex fide, sed ex cupiditate potius, vel ex timore, secundum illos praecipue, qui carnaliter legem servabant. Aliqui tamen spiritualiter vivebant in lege, sed hoc non erat ex ea, sed ex fide mediatoris.
I answer that he is speaking here about keeping the commandments of the law insofar as the law consists of ceremonial precepts and moral precepts. This is the law that is not of faith. For faith, as is said, is the substance of things to be hoped for, the evidence of things that do not appear (Heb 11:1). Therefore, strictly speaking, he fulfills the command of faith who does not hope to obtain from it anything present and visible, but things invisible and eternal. Therefore, because the law promised earthly and present things, as it is said: if you be willing and will hearken to me, you shall eat the good things of the land (Isa 1:19), it is not of faith but rather of cupidity or fear, especially in regard to those who kept the law in a carnal manner. Nevertheless, some did live spiritually in the law; but this was not because of the law but because of faith in a mediator.
145. Et quod lex non sit ex fide, probat cum dicit sed qui fecerit ea, id est, opera legis, vivet in illis, scilicet vita praesenti, id est, immunis erit a morte temporali, et conservabitur in vita praesenti.
145. And that the law is not of faith he proves when he says, but he who does those things, i.e., the works of the law, shall live in them, namely, in the present life, i.e., will be immune from temporal death and will be preserved in the present life.
Vel aliter: dico quod lex non est ex fide, et hoc patet, quia qui fecerit, etc.; quasi dicat: praecepta legis non sunt de credendis, sed de faciendis, licet aliquid credendum annuntiet. Et ideo virtus eius non est ex fide, sed ex operibus; et hoc probat, quia Dominus quando voluit eam confirmare, non dixit: qui crediderit sed: qui fecerit ea, vivet in illis. Sed nova lex ex fide est. Mc. ult.: qui crediderit et baptizatus fuerit, et cetera.
Or again: I say that the law is not of faith, and this is obvious, because he who does those things, shall live in them. As if to say: the precepts of the law are not concerned with what is to be believed, but with what is to be done, even though it proclaims something that must be believed. Therefore its power is not from faith but from works. He proves this on the ground that when the Lord willed to confirm it he did not say, he that believes, but he who does those things, shall live in them. But the new law is from faith: he that believes and is baptized shall be saved (Mark 16:16).
Lex tamen est quoddam effigiatum et effectum ex fide, et ideo comparatur lex vetus ad legem novam, sicut opera naturae ad opera intellectus. Nam in ipsis operibus naturae apparent quaedam opera intellectus, non quod res naturales intelligant, sed quia aguntur et ordinantur ab intellectu ut finem consequantur. Sic et in veteri lege aliqua continentur, quae fidei sunt, non quod Iudaei ea prout erant fidei haberent, sed habebant ea in figura tantum fidei Christi, et protestatione, ex cuius fidei virtute salvabantur iusti.
Nevertheless, the law is something fashioned and produced by faith. That is why the old law is compared to the new as the works of nature to the works of the intellect. For certain works of the intellect appear in the works of nature, not as though natural things understand, but because they are moved and ordained to reach their end by an intellect. In like manner, in the old law are contained certain things that are of faith: not that the Jews held them precisely as being of faith, but that they held them only as protestations and figures of the faith of Christ, in virtue of whose faith the just were saved.
Lectio 5
Lecture 5
Christus de maledictio legis redemit
Christ redeems from the law’s curse
3:13 Christus nos redemit de maledicto legis, factus pro nobis maledictum: quia scriptum est: maledictus omnis qui pendet in ligno: [n. 146]
3:13 Christ has redeemed us from the curse of the law, being made a curse for us (for it is written: cursed is everyone who hangs on a tree). [n. 146]
3:14 ut in gentibus benedictio Abrahae fieret in Christo Jesu, ut pollicitationem Spiritus accipiamus per fidem. [n. 151]
3:14 That the blessing of Abraham might come on the gentiles through Christ Jesus: that we may receive the promise of the Spirit by faith. [n. 151]
146. Posito damno a lege illato, et defectu legis ab illo eripere non valentis, hic consequenter ostendit virtutem Christi ab ipso damno liberantis. Et
146. Having explained the curse brought on by the law, as well as the law’s incapacity to deliver from sin, he now shows forth Christ’s power to set one free from this curse.
primo ostendit quomodo per Christum ab ipso damno liberamur;
First, he shows how through Christ we are set free of that curse;
secundo quomodo etiam super hoc auxilium a Christo acquirimus, ibi ut in gentibus, et cetera.
second, how in addition we receive help from Christ, at that the blessing of Abraham.
Circa primum tria facit.
As to the first, he does three things.
Primo enim ponit liberationis auctoritatem;
First, he presents the author of the liberation;
secundo liberationis modum, ibi factus pro nobis, etc.;
second, the manner of liberation, at being made a curse for us;
tertio testimonium propheticum, ibi quia scriptum est, et cetera.
third, the testimony of the prophets, at for it is written.
147. Dicit ergo primo: quicumque servabant opera legis erant sub maledicto sicut dictum est, nec per legem liberari poterant. Ideo necesse fuit aliquem habere, qui nos liberaret, et iste fuit Christus. Et ideo dicit Christus redemit nos de maledicto legis, et cetera. Rom. VIII, 3: quod impossibile erat legi, etc., Deus mittens Filium suum, scilicet Christum, et cetera. Redemit, inquam, nos, scilicet Iudaeos, pretioso sanguine suo, Apoc. V, 9: redemisti nos in sanguine, et cetera. Is. XLIII, 1: noli timere, quia redemi te, et cetera. De maledicto legis, id est, de culpa et poena. Infra IV, v. 5: ut eos qui sub lege erant redimeret; Os. XIII, 14: de morte redimam eos.
147. Therefore, he says first: all who observed the works of the law were under a curse, as has been said, and they could not be delivered by the law. Hence it was necessary to have someone who should set us free, and that someone was Christ. Hence he says, Christ has redeemed us from the curse of the law: for what the law could not do . . . God, sending his own Son (Rom 8:3), i.e., Christ. He has redeemed, I say, us, namely, the Jews, with his own precious blood: you have redeemed us in your blood (Rev 5:9); fear not, for I have redeemed you (Isa 43:1), from the curse of the law, i.e., from guilt and penalty: that he might redeem those who were under the law (Gal 4:5); I will redeem them from death (Hos 13:14).
148. Modum liberationis ponit cum dicit factus pro nobis maledictum. Ubi notandum quod maledictum est quod dicitur malum. Et secundum duplex malum potest dici duplex maledictum, scilicet maledictum culpae et maledictum poenae. Et utroque modo potest hoc legi dupliciter factus est pro nobis maledictum.
148. Then when he says, being made a curse for us, he sets forth the manner of the deliverance. Here it should be noted that a curse is that which is said as an evil. Now it is according to two kinds of evil that there can be two kinds of curse, namely, the curse of guilt and the curse of punishment. And with respect to each this passage can be read, namely, he was made a curse for us.