Lectio 2 Lecture 2 Omnia subjecta Christo All subject to Christ 2:5 Non enim angelis subjecit Deus orbem terrae futurum, de quo loquimur. [n. 100] 2:5 For God has not subjected unto angels the world to come, whereof we speak. [n. 100] 2:6 Testatus est autem in quodam loco quis, dicens: quid est homo quod memor es ejus, aut filius hominis quoniam visitas eum? [n. 104] 2:6 But one in a certain place has testified, saying: what is man, that you are mindful of him? Or the son of man, that you visit him? [n. 104] 2:7 Minuisti eum paulo minus ab angelis: gloria et honore coronasti eum: et constituisti eum super opera manuum tuarum. [n. 109] 2:7 You have made him a little lower than the angels: you have crowned him with glory and honor and have set him over the works of your hands. [n. 109] 2:8 Omnia subjecisti sub pedibus ejus. In eo enim quod omnia ei subjecit, nihil dimisit non subjectum ei. Nunc autem necdum videmus omnia subjecta ei. [n. 114] 2:8 You have subjected all things under his feet. For in that he has subjected all things to him he left nothing not subject to him. But now we see not as yet all things subject to him. [n. 114] 100. Supra fecit Apostolus quamdam comparationem, ostendens esse maiorem necessitatem observandi praecepta Christi quam legis datae per angelos, hic confirmat consequentiam, ubi duo facit. 100. Having made a comparison to show that it is more necessary to observe the commandments of Christ than those of the law delivered by angels, the Apostle now confirms the consequence, whereby he does two things. Primo enim confirmat dictam consequentiam, ostendens maiorem esse potestatem Christi quam angelorum; First, he confirms this consequence by showing that Christ’s power is greater than that of the angels; secundo probat idem per auctoritatem, ibi testatus est autem quidam. second, he proves this on the authority of Scripture, at but one in a certain place. 101. Dicit ergo, quod maiora supplicia sustinebunt qui faciunt contra mandata Christi, quam qui faciunt contra mandata angelorum, quia ipse Christus Dominus est, et magis punitur qui peccat contra Dominum, quam qui peccat contra servos. 101. He says, therefore, that they will undergo more severe punishments who act against Christ’s commandments than those who act against the commandments of angels, because Christ is Lord, and a person who offends his lord is punished more than one who sins against a servant. Et quod Christus sit Dominus, ostendit, quia non subiecit Deus orbem terrae futurum subiectum Christo, angelis. Et duo facit. That Christ is Lord is shown by the fact that God has not subjected unto angels the world but to Christ. He does two things. Primo ostendit quia orbis non est subiectus angelis; First, he shows that the earth is not subject to angels; secundo ostendit de quo orbe intendit, ibi de quo loquimur. second, he shows which earth he means, at whereof we speak. 102. Orbis enim non est subiectus angelis. Iob XXXIV, 13: quem constituit alium super terram, aut quem posuit super orbem quem fabricatus est? 102. The earth is not subject to angels: what other has he appointed over the earth, or whom has he set over the world he made (Job 34:13)? Sed contra Dan. X, 20 dicitur angelus princeps regni Graecorum et Persarum. Et Deut. c. XXXII, 8: constituit fines populorum iuxta numerum filiorum Dei, secundum aliam litteram. But Daniel says that an angel was the prince of the Greeks and of the Persians (Dan 10:20), and in Deuteronomy, it says: he appointed the bounds of people according to the number of the children of Israel (Deut 32:8). Et dicendum est, quod non est eis subiectus vice dominii, sed vice cuiusdam ministerii. Tota enim creatura corporalis ministratur per angelos. Ps. CII, 21: ministri eius qui facitis, et cetera. Supra I, 14, omnes administratorii dicuntur. But it should be noted that they are not subject to them as to a lord, but as to a vicegerent: for all visible creation is administered by angels: his ministers who do his will (Ps 103:21), and as it says above, all are called ministers (Heb 1:14). Vel enim non subiecit orbem terrae angelis, orbem dico futurum, scilicet mundum istum, qui dicitur futurus, quia in Scriptura quandoque dicitur futurum non respectu nostri, sed respectu eius cui comparatur, sicut idem Apostolus dicit, Rom. V, 14, de Adam respectu Christi, qui est forma futuri; Christus enim non est futurus respectu sui, sed respectu Adae. Sic hic orbis futurus dicitur, non respectu nostri, sed respectu Christi, qui est ab aeterno, cum orbis sit in tempore. Or, God has not subjected unto angels the world, i.e., that world which is to come, because in Scripture something is described as coming, not in relation to us but in relation to that to which it is compared, as the Apostle says of Adam in relation to Christ: who is the form of the future (Rom 5:14), for Christ is not future in relation to himself, but in relation to Adam. So, here, this earth is said to come not in relation to us but in relation to Christ, who exists from all eternity, whereas the earth exists in time. 103. Et quia Manichaei dicunt orbem subiectum malo Deo, non autem bono, ideo subdit de quo loquimur, quia non de alio, sed de isto. 103. And because the Manicheans say that the earth is subject to an evil god and not to the good God, he adds, whereof we speak, namely, not of some other world, but of this one. Vel supra I, 11 s. dixerat ipsi peribunt, scilicet caeli, et mutabuntur, quod, sicut ibi dictum fuit, intelligitur quo ad statum, non quo ad substantiam, ita quod duplex est status mundi. Unus, qui nunc est praesens. II Pet. III, 7: caeli qui nunc sunt, etc., eodem verbo repositi, sunt reservati igni, et cetera. Et alius est futurus. In orbe autem isto qui nunc est, nec omnia sunt ei subiecta, ut supra dictum est, et hoc per executionem potentiae, licet subiecta sint per auctoritatem; sed tunc in illo statu futuro erit ei orbis subiectus. Et ideo subdit de quo loquimur. Or because he had said above, they shall perish, namely, the heavens, and they shall be changed (Heb 1:11ff), which, as was explained there, is understood of the state but not of the substance of the world. Hence, there are two states of the world: one is its present state: but the heavens and the earth which are not, by the same Word are kept in store, reserved unto fire against the day of judgment (2 Pet 3:7); the other is its future state. But in the world that now exists not all things are subject to him as far as the execution of his power is concerned, although they are subject to his authority; but in that future state, the earth will be subject to him; hence, he says, whereof we speak. 104. Consequenter probat per auctoritatem, cum dicit testatus est autem quidam. 104. Then he proves by an authority, when he says, but one in a certain place has testified. Ubi tria facit. Here he does three things. Primo enim commendat auctoritatem testimonii inducendi; First, he commends the value of the testimony to be adduced; secundo inducit testimonii veritatem, ibi quid est homo quod memor es eius? second, he adduces it, at what is man, that you are mindful of him? Tertio explicat sensum testimonii, ibi in eo enim quod ei omnia. Third, he explains the meaning of the testimony, at for in that he has subjected. 105. Circa testimonium vero ponit primo, quod verba Veteris Testamenti sunt quaedam testimonia Christi. Io. V, 39: scrutamini Scripturas, et cetera. Et paulo post: et illae sunt, quae testimonium perhibent de me. Et ideo dicit testatus est autem. 105. In regard to the testimony, he states first that the words of the Old Testament are witnesses to Christ: search the Scriptures: the same are they that give testimony of me (John 5:39). Therefore, he says, but one in a certain place has testified. Secundo, quia apud Iudaeos erant quaedam Scripturae minus notae, et quaedam magis notae, et ideo maioris dignitatis sunt Scripturae Psalmorum, quibus ipsi utebantur in omnibus sacrificiis suis. Et ideo dicit in quodam loco, noto scilicet et manifesto. Second, because among the Jews there were some writings less known and some better known, the Scriptures of the Psalms are of greater value than those they used in all their sacrifices; hence, he says, in a certain place, known and manifest. Tertio ponit auctoritatem dicentis, scilicet David, qui scilicet fuit maximae auctoritatis. II Reg. XXIII, 1: dixit vir cui constitutum est de Christo Dei Iacob, egregius psaltes Israel. Third, he gives the authority of the speaker, namely, David, who enjoyed the greatest authority: the man to whom it was appointed concerning the Christ of the God of Jacob, the excellent Psalmist of Israel said (2 Sam 23:1). 106. Deinde inducit testimonium, cum dicit quid est homo, et cetera. 106. Then he adduces the authority, when he says what is man. Ubi tria facit. Here he does three things. Primo enim ponit mysterium incarnationis; First, he hints at the mystery of the Incarnation; secundo passionis, ibi minuisti eum paulo minus ab angelis; second, of the passion, at you have made him a little lower; tertio mysterium exaltationis, ibi gloria et honore. third, the mystery of the exaltation, at glory and honor. Circa primum duo tangit: In regard to the first, he touches on two things: primo causam incarnationis, first, the cause of the Incarnation; secundo ipsam incarnationem, ibi aut filius hominis. second, the Incarnation itself, at or the son of man. 107. Causa autem incarnationis est memoria Dei de homine, et ideo dicit 107. But the cause of the Incarnation is God’s care of man. Therefore, he says: