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]
3:29 Si autem vos Christi, ergo semen Abrahae estis, secundum promissionem haeredes. [n. 190]
3:29 And if you are Christ’s, then are you the seed of Abraham, heirs according to the promise. [n. 190]
180. Hic ostendit Apostolus quod ad fructum gratiae gentiles sine obsequio legis pervenerunt, ad quem tamen Iudaei perducti sunt per legis custodiam et obsequium.
180. Here the Apostle shows that the gentiles obtained the fruit of grace without serving the law, whereas the Jews obtained it by keeping and serving the law.
Et circa hoc tria facit.
Concerning this he does three things.
Primo proponit intentum;
First, he states his proposition;
secundo manifestat propositum, ibi quicumque enim in Christo, etc.;
second, he elucidates it, at for as many of you;
tertio ex hoc argumentatur, ibi si autem vos Christi; ergo, et cetera.
third, from this he proceeds to his argument, at and if you are Christ’s.
181. Dicit ergo: vere non sumus sub lege, id est, sub paedagogo et coactione, quia sumus filii Dei. Similiter et vos neque sub lege, neque sub paedagogo estis, quia scilicet ad gratiam pervenistis. Ideo omnes estis filii Dei per fidem, non per legem. Rom. VIII, v. 15: non enim accepistis spiritum servitutis, scilicet timoris, qui dabatur in lege veteri, sed accepistis Spiritum filiorum, scilicet caritatis et amoris, qui datur in nova lege per fidem. Io. I, 12: dedit eis potestatem filios Dei fieri, et cetera.
181. He says therefore: verily, we are not under the law, i.e., under a pedagogue, or under restraint, because we are the sons of God. In like manner, you, too, are neither under the law nor under a pedagogue; for you have attained to grace. Hence you are all the children of God by faith and not through the law: for you have not received the spirit of bondage (i.e., of fear which was given in the old law), but you have received the Spirit of adoption of sons, namely, of charity and love which is given in the new law through faith (Rom 8:15); he gave them power to be made the sons of God, to them that believe in his name (John 1:12).
Si ergo filii Dei estis per fidem, quare vultis esse servi per legis observantias? Nam sola fides homines facit filios Dei adoptivos. Nullus siquidem est filius adoptivus, nisi uniatur et adhaereat filio naturali. Rom. VIII, v. 29: quos praescivit conformes fieri imaginis Filii eius, et cetera. Fides enim facit nos in Christo Iesu filios. Eph. III, 17: habitare Christum per fidem in cordibus vestris. Et hoc in Christo Iesu, id est filii Dei estis per Iesum Christum.
If, then, you are the sons of God by faith, why do you wish to become slaves by the observances of the law? For faith alone makes man the adopted son of God. Indeed, no one is an adopted son unless he is united to and cleaves to the natural son: for whom he foreknew, he also predestined to be made conformable to the image of his Son; that he might be the firstborn among many brethren (Rom 8:29). For faith makes us sons in Jesus Christ: that Christ may dwell by faith in your hearts (Eph 3:17). And this in Christ Jesus, i.e., you are sons of God through Jesus Christ.
182. Consequenter cum dicit quicumque enim in Christo, etc., manifestat propositum. Et
182. Then when he says, for as many of you as have been baptized in Christ have put on Christ, he expounds his proposition.
circa hoc tria facit.
Concerning this he does three things.
Primo proponit propositi manifestationem;
First, he proposes to explain the proposition;
secundo manifestationis expositionem, ibi non est Iudaeus, etc.;
second, the elucidation of the explanation, at there is neither Jew;
tertio assignat manifestationis rationem, ibi omnes enim vos unum estis, et cetera.
third, he assigns the reason behind the explanation, at for you are all one in Christ Jesus.
183. Manifestat autem circa primum quomodo sumus in Christo Iesu filii Dei. Et hoc est quod dicit quicumque enim in Christo Iesu, et cetera. Quod potest quadrupliciter exponi. Uno modo, ut dicatur: quicumque in Christo Iesu baptizati estis, id est, institutione Christi ad baptismum instructi estis. Mc. c. ult.: euntes in mundum universum, praedicate Evangelium omni creaturae, et cetera. Qui crediderit et baptizatus fuerit, et cetera.
183. With respect to the first, he shows how we are sons of God in Christ Jesus. And he says: for as many of you as have been baptized in Christ have put on Christ. Now this can be explained in four ways. In one way, so that as many of you as have been baptized in Christ means that it was by Christ’s appointment that you have been instructed for baptism: go into the whole world and preach the Gospel to every creature. He that believes and is baptized shall be saved (Mark 16:16).
Alio modo: quicumque in Christo Iesu baptizati estis, scilicet per similitudinem, et per configurationem mortis Christi. Rom. VI, v. 3: quicumque baptizati sumus in Christo Iesu, in morte ipsius baptizati sumus.
In another way, as many of you as have been baptized in Christ have put on Christ, i.e., through a likeness and a configuration of the death of Christ: we who are baptized in Christ Jesus are baptized in his death (Rom 6:3).
Vel in Christo Iesu, id est, in fide Iesu Christi. Nam baptismus non fit nisi in fide, sine qua effectum baptismi nullum consequimur. Mc. ult.: qui crediderit et baptizatus fuerit, salvus erit, et cetera.
Or: in Christ Jesus, i.e., in the faith of Christ. For baptism comes about only through faith, without which we derive no effect from baptism: he who believes and is baptized shall be saved; but he who believes not shall be condemned (Mark 16:16).
Vel in Christo Iesu, id est, in virtute et operatione eius. Io. I, 33: super quem videris Spiritum descendentem, hic est qui baptizat.
Or: in Christ Jesus, i.e., through his power and operation: he upon whom you shall see the Spirit descending, he it is that baptizes (John 1:33).
Quicumque ergo istis quatuor modis baptizati estis, Christum induistis.
Therefore, as many of you as have been baptized in any of those four ways have put on Christ.
184. Ubi sciendum est, quod qui induitur aliqua veste, protegitur ac contegitur ea, et apparet sub colore vestis, colore proprio occultato. Eodem modo et qui induit Christum, protegitur et contegitur a Christo Iesu contra impugnationes et aestus, et in eo nihil aliud apparet nisi quae Christi sunt. Rom. XIII, 14: induite Dominum Iesum Christum. Et sicut lignum accensum induitur igne, et participat eius virtutem, ita et qui Christi virtutes accipit, induitur Christo. Lc. ult.: sedete in civitate donec induamini virtute, etc., quod in illis locum habet qui interius Christi virtute informantur. Eph. IV, 24: induite novum hominem, qui secundum, et cetera.
184. Here it should be noted that when someone puts on clothing he is protected and covered by it and his appearance is that of the color of the clothing instead of his own. In the same way, everyone who puts on Christ is protected and covered by Christ Jesus against attack and against the heat; furthermore in such a one nothing appears except what pertains to Christ: put on the Lord Jesus Christ (Rom 13:14). Again, just as burning wood takes on fire and shares in fire’s activity, so he who receives the virtues of Christ has put on Christ: stay in the city until you are endued with power from on high (Luke 24:49). This applies to those who are inwardly clothed with the virtue of Christ: put on the new man, who according to God is created in justice and holiness of truth (Eph 4:24).
Et nota, quod Christum aliqui induunt exterius per bonam conversationem, et interius per spiritus renovationem; et secundum utrumque per sanctitatis configurationem, ut tangitur in Glossa.
And note that some put on Christ outwardly by good works and inwardly by a renewal of the spirit; and with respect to both they are configured to his holiness, as is mentioned in a Gloss.
185. Expositionem autem manifestationis ponit, cum dicit non est Iudaeus, etc., quasi dicat: vere dixi, quod quicumque in Christo Iesu, et cetera. Quia nihil potest esse in hominibus, quod faciat exceptionem a sacramento fidei Christi et baptismi. Et ponit tres differentias hominum, ostendens quod per eas nullus excipitur a fide Christi.
185. He elucidates this teaching when he says, there is neither Jew nor Greek. As if to say: truly have I said, that as many of you as have been baptized in Christ Jesus have put on Christ, because there is nothing in man that would exclude anyone from the sacrament of the faith of Christ and of baptism. And he mentions three differences among men to show that no one is excluded from faith in Christ by any of them.
186. Prima differentia est quantum ad ritum, cum dicit non est Iudaeus, neque Graecus, quasi dicat: ex quo in Christo Iesu baptizatus est, non est differentia, quod propter hoc sit indignior in fide, ex quocumque ritu ad eam venerit, sive ex ritu Iudaico sive Graeco. Rom. III, 29 s.: an Iudaeorum Deus tantum? Nonne et gentium? Immo et gentium, quoniam quidem unus est Deus, qui iustificavit circumcisionem ex fide, et praeputium per fidem. Et Rom. X, 12: non est distinctio Iudaei et Graeci, et cetera.
186. The first difference concerns one’s rite. Hence he says: there is neither Jew nor Greek. As if to say: since you have been baptized in Christ, the rite from which you came to Christ, whether it was the Jewish or the Greek, is no ground for saying that anyone occupies a less honorable place in the faith: is he the God of the Jews only? Is he not also of the gentiles? Yes, of the gentiles also. For there is one God that justifies circumcision by faith and uncircumcision through faith (Rom 3:29). Again: there is no distinction of the Jew and Greek; for the same is Lord over all (Rom 10:12).
Sed contra est quod dicitur Rom. III, 1: quid ergo amplius est Iudaeo? Multum quidem per omnem modum.
But this seems to militate against what is said in Romans: what advantage then does the Jew have? Much every way (Rom 3:1).
Respondeo. Dicendum est, quod Iudaei et Graeci possunt considerari dupliciter: uno modo secundum statum in quo erant ante fidem; et sic amplius fuit Iudaeo propter beneficium legis. Alio modo quantum ad statum gratiae, et sic non est amplius Iudaeo; et de hoc intelligitur hic.
I answer that Jews and Greeks can be considered in two ways. First, according to the state in which they were before faith. In this way, the Jew was greater because of the benefits he derived from the law. In another way, according to the state of grace; and in this way, the Jew is not greater. And this is the sense in which it is taken here.
187. Secunda differentia est quantum ad statum et conditionem, cum dicit non est servus, neque liber, id est, neque servitus, neque libertas, neque nobilitas, neque ignobilitas differentiam facit ad recipiendum effectum baptismi. Iob III, 19: parvus et magnus ibi sunt, et servus liber a domino suo. Rom. II, 11: non est personarum acceptio apud Deum.
187. The second difference is with respect to estate, when he says: there is neither bond nor free, i.e., neither slavery nor freedom, neither high estate nor low makes a difference so far as receiving the effect of baptism is concerned: the small and great are there, and the servant is free from his master (Job 3:19); there is no respect of persons with God (Rom 2:11).
188. Tertia differentia est quantum ad naturam, cum dicit non est masculus, neque foemina, quia sexus nullam differentiam facit quantum ad participandum baptismi effectum. Gal. III, 28: non est masculus, aut foemina, et cetera.
188. The third difference concerns the condition of the nature: there is neither male nor female, for sex makes no difference as far as sharing in the effect of baptism is concerned. There is neither male nor female.
189. Expositionis vero rationem ponit, cum dicit omnes enim vos unum estis in Christo Iesu, quasi dicat: vere nihil horum est per quod differentia fiat in Christo, quia vos omnes, scilicet fideles, unum estis in Christo Iesu, qui in baptismo omnes estis effecti membra Christi, et unum corpus, etsi inter vos sitis diversi. Rom. XII, 5: omnes unum corpus sumus in Christo, et cetera. Eph. IV, v. 4: unum corpus, unus Spiritus, et cetera. Ubi autem est unitas, differentia non habet locum. Pro hac unitate orat Christus, Io. XVII, 21: volo, Pater, ut sint unum, et cetera.
189. The underlying reason for this explanation is set forth when he says, for you are all one in Christ Jesus. As if to say: truly, none of these things makes a difference in Christ, because all of you, i.e., believers, are one in Christ Jesus, because through baptism you have all been made members of Christ and you form one body, even though you are distinct individuals: so we, being many, are one body in Christ, and everyone members one of another (Rom 12:5); one body, one Spirit, as you are called in one hope of your calling (Eph 4:4). Now where there is unity, difference has no place. Indeed it was for this unity that Christ prayed: that they all may be one, as you, Father, in me, and I in you (John 17:21).
190. Consequenter cum dicit si autem vos estis, etc., arguit ad principale propositum hoc modo: dixi quod Abrahae dictae sunt promissiones et semini eius, sed vos estis Abrahae, ergo ad vos pertinet promissio Abrahae de haereditate consequenda.
190. Then when he says, if you are Christ’s, then are you the seed of Abraham, heirs according to the promise, he argues to his main proposition in the following manner: I have said that the promises were made to Abraham and to his seed (Gal 3:16); but you are of Abraham; therefore, to you pertains the promise made to Abraham about obtaining the inheritance.
Minorem sic probat: vos estis filii Dei adoptivi, quia estis uniti per fidem Christo, qui est Filius Dei naturalis; sed Christus est filius Abrahae, ut supra eodem: quasi in uno, et semini tuo, qui est Christus; ergo si vos estis Christi, id est, in Christo, estis semen Abrahae, id est, filii, cum Christus filius eius sit. Et si filii, estis et haeredes, id est, ad vos pertinet haereditas secundum promissionem Abrahae factam. Rom. IX, 8: non qui filii sunt carnis, hi filii Dei, sed qui sunt filii promissionis, aestimantur in semine.
Then he proves the minor premise: you are the adopted sons of God, because by faith you are united to Christ, who is the natural Son of God. But Christ is a son of Abraham, as was said above, as of one: ‘and to your seed’, which is Christ. Therefore, if you are of Christ, i.e., in Christ, you are the seed of Abraham, i.e., sons, because Christ is his son. And if you are the sons, you are heirs, i.e., the inheritance belongs to you according to the promise made to Abraham: they that are the children of the flesh are not the children of God; but they that are the children of the promise are accounted for the seed (Rom 9:8).
Caput 4
Chapter 4
Filii Dei
Sons of God