Lectio 8 Lecture 8 Lex peadagogus erat The law was a pedagogue 3:21 Lex ergo adversus promissa Dei? Absit. Si enim data esset lex, quae posset vivificare, vere ex lege esset justitia. [n. 170] 3:21 Was the law then against the promises of God: God forbid! For if there had been a law given which could give life, verily justice should have been by the law. [n. 170] 3:22 Sed conclusit Scriptura omnia sub peccato, ut promissio ex fide Jesu Christi daretur credentibus. [n. 173] 3:22 But the Scripture has concluded all under sin, that the promise, by the faith of Jesus Christ, might be given to those who believe. [n. 173] 3:23 Prius autem quam veniret fides, sub lege custodiebamur conclusi in eam fidem quae revelanda erat. [n. 175] 3:23 But before the faith came, we were kept shut up under the law, unto that faith which was to be revealed. [n. 175] 3:24 Itaque lex paedagogus noster fuit in Christo, ut ex fide justificemur. [n. 177] 3:24 Wherefore the law was our pedagogue in Christ: that we might be justified by faith. [n. 177] 3:25 At ubi venit fides, jam non sumus sub paedagogo. [n. 179] 3:25 But after the faith has come, we are no longer under a pedagogue. [n. 179] 170. Hic movet Apostolus aliam dubitationem, utrum scilicet lex noceat gratiae. Et primo movet dubitationem, dicens lex ergo, etc., quasi dicat: si lex posita est propter transgressiones, numquid lex facit adversus promissa Dei, scilicet ut id quod Deus promisit se facturum per semen repromissum, per alium faciat? Absit. Quasi dicat: non. Nam, supra eodem: lex non irritum facit testamentum ad evacuandas promissiones, et cetera. Rom. VII, 12: lex sancta, et mandatum sanctum. 170. Here, the Apostle raises the other question, namely, whether the law is injurious to grace. First, he raises the question, saying, was the law then against the promises of God? As if to say: if the law was set because of transgressions, does the law go counter to the promises of God, namely, so that what God promised he would do through the promised seed, he would do through another? God forbid! As if to say: no. For earlier he had said: the law does not disannul, to make the promise of no effect (Gal 3:17); the law, indeed is holy and the commandment holy (Rom 7:12). 171. Secundo cum dicit si enim lex esset data, etc., solvit dubitationem. Et 171. Second, when he says, for if there had been a law given, he answers the question. primo ostendit, quod lex non est contra promissa Dei; First, he shows that the law is not contrary to the promises of God; secundo quod est in obsequium promissorum, ibi sed conclusit, et cetera. second, that the law is in keeping with the promises, at but the Scripture has concluded. 172. Dicit ergo, quod licet lex sit posita propter transgressiones, non tamen contrariatur promissioni Dei, quia transgressiones ipsas removere non potest. Si enim eas removeret, tunc manifeste esset contra promissa Dei, quia iustitia esset per alium modum, quam Deus promisit, quia esset per legem et non per fidem, cum tamen dicatur, Hab. II, v. 4: iustus meus ex fide vivit. Rom. III, 22: iustitia Dei est per fidem Iesu Christi. 172. He says, therefore, that although the law was set because of transgressions, nevertheless, it is not contrary to the promise of God in being unable to remove those transgressions. For if it were to remove them, then it would obviously be against the promises of God, because justice would be obtained by means other than God promised, since it would be through the law and not through faith; whereas it is said: the just shall live in his faith (Hab 2:4); the justice of God is by faith of Jesus Christ (Rom 3:22). Et ideo dicit, quod si lex esset data talis, quae posset vivificare, id est, tantae virtutis esset, quod posset vitam gratiae, et aeternam beatitudinem conferre, tunc vere et non apparenter iustitia esset ex lege, si lex faceret quod fides facere dicitur, et sic frustra esset fides. Sed lex non iustificat, quia littera, scilicet legis, occidit, ut dicitur II Cor. III, 6 et Rom. c. VIII, 2: lex enim Spiritus vitae in Christo Iesu, et cetera. Hence he says that if there had been a law given which could give life, i.e., of such power as to confer grace and eternal happiness, then verily and not seemingly, justice should have been by the law, if the law were to effect what faith is said to effect. Thus faith would serve no end. But the law does not give life, because the letter of the law kills (2 Cor 3:6); for the law of the Spirit of life, in Christ Jesus, has delivered me from the law of sin and of death (Rom 8:2). 173. Deinde cum dicit sed Scriptura conclusit, etc., ostendit quod lex non solum non contrariatur gratiae, sed est ei etiam in obsequium. Et 173. Then when he says, but the Scripture has concluded all under sin, he shows that the law is not only not opposed to grace but serves it. primo ostendit quod lex obsequitur promissis Dei; First, he shows that the law serves God’s promises; secundo quomodo hoc obsequium manifestatum est in Iudaeis, ibi prius autem quam veniret fides, etc.; second, how this service was made manifest in the case of the Jews, at but before the faith came; tertio quomodo gentiles etiam sine lege consecuti sunt promissa Dei, ibi omnes enim filii Dei estis, et cetera. third, how the gentiles even without the law obtained the promises of God, at for you are all the children of God (Gal 3:26). 174. Circa primum sciendum est, quod lex obsequitur promissis Dei in generali quantum ad duo. Primo quia manifestat peccata. Rom. III, 20: per legem cognitio peccati. Deinde quia manifestat infirmitatem humanam, in quantum homo non potest vitare peccatum, nisi per gratiam, quae per legem non dabatur. Et sicut ista duo, scilicet cognitio morbi et impotentia infirmi, multum inducunt ad quaerendum medicum, ita cognitio peccati et propriae impotentiae inducunt ad quaerendum Christum. Sic ergo lex obsecuta est gratiae, inquantum praebuit cognitionem peccati et experientiam propriae impotentiae. 174. With respect to the first it should be noted that in general the law serves the promises of God in two ways. First, because it exposes sin: for by the law is the knowledge of sin (Rom 3:20). Second, because it reveals human infirmity, in the sense that man cannot avoid sin without grace which was not given by the law. And just as these two things, namely, the knowledge of a disease and the infirmity of the patient are a great inducement to seek medical treatment, so the knowledge of sin and of one’s impotency lead us to seek Christ. Thus, therefore, is the law the servant of grace, inasmuch as it affords a knowledge of sin and actual experience of one’s impotency. Et ideo dicit Scriptura, id est lex scripta, conclusit, id est tenuit inclusos Iudaeos, sub peccato, id est, ostendit eis peccata, quae faciebant. Rom. VII, 7: concupiscentiam nesciebam, et cetera. Item conclusit, quia veniente lege sumpserunt occasionem peccati. Rom. c. XI, 32: conclusit Deus omnia in incredulitate, et cetera. Et hoc ideo, ut homo quaereret gratiam. Et ideo dicit ut promissio, id est, gratia repromissa, daretur non solum Iudaeis, sed omnibus credentibus, quia illa gratia poterat liberare a peccatis, et haec gratia est ex fide Iesu Christi. Hence he says, the Scripture, i.e., the written law, has concluded, i.e., held the Jews enclosed, under sin, i.e., showed them the sins they committed: for I had not known concupiscence, if the law did not say: you shall not covet (Rom 7:7). Again, has concluded, because with the coming of the law they took occasion to sin: for God has concluded all in unbelief, that he may have mercy on all (Rom 11:32). And all this in order that they would search for grace. Hence he says, that the promise, i.e., the promised grace, might be given not only to the Jews, but to all those who believe, because that grace was able to free from sin; and this grace is by the faith of Jesus Christ. 175. Deinde cum dicit prius autem quam veniret, etc., ponit experimentum huius obsequii manifestatum in Iudaeis. Et 175. Then when he says, but, before the faith came, we were kept under the law shut up, he gives experimental evidence of this service, as manifested in the case of the Jews. primo ponit obsequium Iudaeorum; First, he states how the Jews were benefited; secundo concludit quoddam corollarium, ibi itaque lex paedagogus, et cetera. second, he concludes a corollary, at wherefore the law was our pedagogue. 176. Dicit ergo: si Scriptura, id est, lex scripta, detinuit omnia sub peccato, quas utilitates habebant Iudaei ex lege antequam veniret fides ex gratia? Respondet et dicit: nos Iudaei, ante adventum fidei, custodiebamur sub lege, inquantum faciebat nos vitare idololatriam et multa alia mala; custodiebamur, inquam, non sicut liberi, sed quasi servi sub timore, et hoc sub lege, id est, sub onere legis et dominio. Rom. VII, 1: lex in homine dominatur quanto tempore vivit, et cetera. Et custodiebamur conclusi, id est, servati ne deflueremus a vita, sed praepararemur in eam, id est, tam bonam fidem, quae revelanda erat. Is. LVI, 1: iuxta est salus mea, ut veniat, et iustitia mea ut reveletur. 176. He says therefore: if Scripture, i.e., the written law, kept all things shut up under sin, what benefits did the Jews derive from the law before faith came by grace? He answers and says: we Jews, before the coming of faith, were kept shut up under the law, inasmuch as it made us avoid idolatry and many other evils; we were kept shut up, I say, not as free men, but as servants under fear; and this under the law, i.e., under the burden and domination of the law: the law has dominion over a man as long as it lives (Rom 7:1). And we were kept shut up, i.e., protected, in order that we not be cut off from life, but be made ready unto that faith which was to be revealed: my salvation is near to come and my justice to be revealed (Isa 56:1). Et dicit revelanda, quia cum fides excedat omne humanum ingenium, non potest per proprium sensum haberi, sed ex revelatione et dono Dei. Is. XL, 5: revelabitur gloria Domini, et cetera. Vel in eam fidem, quae revelanda erat tempore gratiae, in antiquis temporibus multis signis latens. Unde et tempore Christi velum Templi scissum est, Matth. XXVII, 51. And he says, to be revealed, because, since faith surpasses all human ingenuity, it cannot be acquired by one’s own skill, but by revelation and by the gift of God: the glory of the Lord shall be revealed, and all flesh together shall see that the mouth of the Lord has spoken (Isa 40:5). Or, unto that faith, which was to be revealed in the time of grace, but which in olden times was hidden under many signs. Hence in the time of Christ the veil of the Temple was rent (Matt 27:51). 177. Consequenter cum dicit lex paedagogus, etc., concludit quoddam corollarium. Et 177. Then when he says, the law was our pedagogue in Christ, he draws a corollary: primo ostendit legis officium; first, he manifests the law’s functions; secundo officii testationem, ibi at ubi venit plenitudo temporis, et cetera. second, when its function ceased, at but after the faith is come. 178. Officium autem legis fuit officium paedagogi, et ideo dicit lex paedagogus noster, et cetera. 178. The function of the law was that of a pedagogue; hence he says, the law was our pedagogue in Christ. Quamdiu enim haeres non potest consequi beneficium haereditatis, vel propter defectum aetatis seu alicuius debitae perfectionis, conservatur, et custoditur ab aliquo instructore, qui quidem instructor paedagogus dicitur, a paedos, quod est puer, et goge, quod est ductio. Per legem enim Iudaei tamquam imbecilles pueri, per timorem poenae retrahebantur a malo, et promovebantur amore et promissione temporariorum ad bonum. Iudaeis autem promissa erat benedictio futuri seminis de haereditate obtinenda, sed nondum advenerat tempus ipsius haereditatis consequendae. Et ideo necessarium erat, quod conservarentur usque ad tempus futuri seminis et cohiberentur ab illicitis, quod factum est per legem. For as long as the heir cannot obtain the benefits of his inheritance, either because be is too young or because of some other shortcoming, he is sustained, and guarded by a tutor called a pedagogue, from paedos, which means ‘boy,’ and goge, which means ‘a guiding.’ For under the law the just were restrained from evil, as helpless boys are, through fear of punishment; and they were led to progress in goodness by the love and promise of temporal goods. Further, the Jews were promised that through a seed that was to come the blessing of an inheritance would be obtained, but the time for obtaining that inheritance had not yet come. Consequently, it was necessary that until the seed should come, they be kept safe and not do unlawful things. And this was effected by the law. Et ideo dicit itaque, etc., quasi dicat: ex quo sub lege custodiebamur, lex fuit noster paedagogus, id est, dirigens et conservans in Christo, id est in via Christi. Et hoc ideo, ut ex fide Christi iustificaremur. Os. XI, 1: puer Israel, et dilexi eum. Ier. c. XXXI, 18: castigasti me, domine, et eruditus sum, et cetera. Rom. III, 28: arbitramur enim hominem iustificari per fidem, et cetera. And therefore he says, wherefore the law was our pedagogue. As if to say: by being kept shut up under the law, the law was our pedagogue, i.e., it guided and preserved us, in Christ, i.e., in the way of Christ. And this was done in order that we might be justified by the faith of Christ: Israel was a child and I loved him (Hos 11:1); you have chastised me and I was instructed (Jer 31:18); for we account a man to be justified by faith without the works of the law (Rom 3:28). 179. Et quamvis lex paedagogus noster esset, non tamen ad perfectam haereditatem ducebat, quia, ut dicitur Hebr. VII, neminem ad perfectum adduxit lex, et cetera. Sed hoc officium cessavit postquam venit fides. Et hoc est quod dicit at ubi venit fides, scilicet Christi, iam non sumus sub paedagogo, id est sub coactione, quae non est necessaria liberis. I Cor. XV: cum essem parvulus, et cetera. Cum autem factus sum vir, et cetera. II Cor. V, 17: si qua ergo in Christo nova creatura, vetera transierunt, et cetera. 179. And although the law was our pedagogue, it did not bring us the full inheritance, because it is said: the law brought no one to perfection (Heb 7:19). But the law’s function ended after faith came. Hence he says, but, after the faith has come, namely, of Christ, we are no longer under a pedagogue, i.e., under constraint, which is not necessary for those who are free: when I was a child, I spoke as a child, I understood as a child, I thought as a child, but when I became a man I put away the things of a child (1 Cor 13:11); if then any be in Christ a new creature, the old things are passed away (2 Cor 5:17). Lectio 9 Lecture 9 Omnes unus in Christo All one in Christ 3:26 Omnes enim filii Dei estis per fidem, quae est in Christo Jesu. [n. 180] 3:26 For you are all the children of God, by faith in Christ Jesus. [n. 180] 3:27 Quicumque enim in Christo baptizati estis, Christum induistis. [n. 182] 3:27 For as many of you as have been baptized in Christ have put on Christ. [n. 182] 3:28 Non est Judaeus, neque Graecus: non est servus, neque liber: non est masculus, neque femina. Omnes enim vos unum estis in Christo Jesu. [n. 185] 3:28 There is neither Jew nor Greek: there is neither bond nor free: there is neither male nor female. For you are all one in Christ Jesus. [n. 185]