Thomas Aquinas

Having shown that the blessedness of the remission of sins is not only in circumcision but also in uncircumcision, by the example of Abraham who was justified in the time of uncircumcision, here he responds to a certain objection. For someone could say: if Abraham was justified before circumcision, then he was circumcised without cause and in vain. To exclude this objection, therefore, he first proposes that circumcision was not the cause of righteousness but a sign; second, he shows what follows from this sign, at the place that he might be the father, etc.; third, he shows the manner in which it follows, not to these only, etc. Concerning the first he does two things. First he proposes that circumcision is a sign. Genesis 17:11: "you shall circumcise the flesh of your foreskin, that it may be a sign of the covenant between me and you." Second he shows of what thing it is a sign, saying that it is a seal of the righteousness of faith, that is, of that righteousness which is through faith, which faith indeed was in uncircumcision, that is, which Abraham had while still existing uncircumcised. Now a thing is called a "seal" in two ways. In one way, as an express sign having a likeness to the thing signified, according to that word of Ezekiel 28:12: "you are the seal of likeness," etc. Now circumcision has an express likeness with the faith of Abraham, first indeed as regards the thing believed. For he believed in the multiplication of his seed, and therefore fittingly he received the sign in the member of generation. Second, as regards the effect of this faith, which is the removal of guilt, which is signified through the removal of the superfluous skin. In another way a "seal" is called a sign concealing something which is to be revealed to friends, as is clear in the case of a seal-ring; and according to this it is said in Apocalypse 5:9: "worthy is the lamb who was slain to receive the book and to open its seals." Under the seal of circumcision, therefore, was enclosed the secret of the incarnation of Christ from the seed of Abraham.

Next he shows what follows from what has been said. For it follows from this — that Abraham, justified in uncircumcision through faith, afterward received circumcision — that he might be the father not only of the circumcised but also of those believing in uncircumcision. And this is what he says, that he might be the father, that is, from the foregoing it follows that Abraham is the father of all who believe through uncircumcision, that is, who are in the state of uncircumcision. Or: Abraham is the father through uncircumcision, that is, through that which he had in uncircumcision, that it might be reckoned to them also unto righteousness, namely this, that they believe, just as it was reckoned to Abraham. And concerning this fatherhood it is said in Matthew 3:9: "God is able out of these stones," etc. And that he might be the father of circumcision, that is, of the circumcised, who derive their origin from him. Whence John 8:39: "Abraham is our father." Then he shows in what manner he is father even of the uncircumcised, namely through imitation. And this is what he says, that he might be, I say, the father not to those only who are of the circumcision, that is, who are circumcised, but also to those who follow the footsteps of the faith of our father Abraham, which was in uncircumcision, that is, which Abraham had while still uncircumcised. John 8:39: "if you are the children of Abraham, do his works."

And because mention is made here of circumcision, three things must be considered concerning it: namely why it was instituted, what power it had, and why it was changed. Concerning the first it must be considered that circumcision, like the other ceremonies of the law, was instituted for two reasons. First indeed for divine worship, to which men were disposed by ceremonies of this kind. And according to this, circumcision has a threefold cause of its institution, of which the first is to signify the faith and obedience by which Abraham subjected himself to God, namely that those who received the circumcision handed down from Abraham should observe his faith and obedience. For it is said in Hebrews 4:11 that Abraham was circumcised by faith; and therefore circumcision was made in the member of generation to signify his faith concerning future offspring, as has been said. The second is to express in a bodily sign that which was to be done spiritually, namely that just as the superfluous skin was cut off from the member of generation, which chiefly serves concupiscence, so also every superfluous concupiscence should be taken away from the heart of man, according to that word of Jeremiah 4:4: "be circumcised to the Lord, and take away the foreskin of your hearts," etc. The third is that by this sign that people worshipping God might be distinguished from all other peoples. And hence it is that the Lord commanded the sons of Israel to be circumcised, who were about to dwell among other nations, whereas before, remaining solitary in the desert, they had not been circumcised.

But another reason for circumcision and for all the ceremonial observances is taken by comparison to Christ, to whom they are compared as figure to truth and members to body, according to that word of Colossians 2:17: "which are a shadow of things to come, but the body is Christ's." Thus, therefore, through bodily circumcision is signified the spiritual circumcision to be accomplished through Christ. First indeed as regards the soul, insofar as through him the guilt of sins and concupiscence are cut off. Colossians 2:11: "in whom," that is Christ, "you were circumcised with a circumcision not made by hands, in the putting off of the body of the flesh, but in the circumcision of our Lord Jesus Christ." Second, as regards the body, namely when in the resurrection all passibility and mortality will be taken away from the bodies of the elect; and therefore circumcision was done on the eighth day, because it signifies the eighth age of those rising again — for the seventh is of those resting in Christ. Now there are six ages through which the world runs its course. Whence also circumcision is read to have been performed with stone knives, Joshua 5:2 and Exodus 4:25, to signify that the spiritual circumcision was to be accomplished through the rock, which is Christ, as is said in 1 Corinthians 10:4. Yet this was not universally observed, that circumcision had to be done with stone.

Concerning the second point, however, it must be known that, as the Gloss says here — and it is Bede's — "circumcision in the law provided the same saving aid of healing against the wound of original sin which Baptism has been accustomed to accomplish in the time of revealed grace." From which it is clear that the power of circumcision extended to the deletion of original sin. Some, however, say that grace was not conferred in circumcision, for there cannot be the grace of God without righteousness. Now the Apostle argues thus in Galatians 2:21: "if righteousness is through the law, then Christ died in vain," that is, without cause. And in the same way we can argue: if from circumcision there is justifying grace, Christ died in vain; but this cannot be, for the remission of sin never occurs without grace. Titus 3:7: "being justified, therefore, by his grace," etc. And therefore others say that in circumcision grace was given as regards its privative effects, namely the removal of guilt, but not as regards its positive effects, that is, the working of righteousness. But this also does not seem fitting; for the positive effects of any form precede, in the order of nature, the privative effects. For light does not drive away darkness except through this, that it illumines. And thus grace drives away guilt through this, that it justifies. Now when the prior is removed, the posterior is removed. And therefore it is better to say that circumcision, from the work performed itself, did not have an effective power, neither as regards the removal of guilt, nor as regards the working of righteousness, but was only a sign of righteousness, as the Apostle says here; but through the faith of Christ, of which circumcision was the sign, original sin was taken away and the help of grace was conferred for acting rightly.

Concerning the third point, however, it is already clear from what has been said why it was necessary for circumcision to be changed. For circumcision was a sign of the future. But the same sign does not befit the present, or the past and the future alike; and therefore Baptism is a sign of present grace, which has a more abundant and more useful effect of grace, because the closer and more present an agent is, the more efficaciously it operates.

Then, when he says "for not through the law," etc., he shows the proposition, namely that circumcision, or whatever work of the law, does not justify by virtue of the divine promise. And concerning this he does two things. First he sets forth what he intends; second he proves the proposition, at the place "for if they who are of the law," etc. The Apostle therefore supposes, first, on the authority of Genesis, that the promise was made to Abraham and to his seed, that he should be the heir of the world, that is, that all the nations of the world should be blessed in him, according to that word of Genesis 12:3: "in you shall be blessed," etc. Now he says "and to his seed," because this promise, even if it was not fulfilled in him, was nevertheless to be fulfilled in his seed. For it is said in Genesis 22:18: "in your seed shall all the nations of the earth be blessed." Now this seed is principally understood as Christ, according to that word of Galatians 3:16: "to Abraham were the promises made, and to his seed. He does not say, 'and to seeds,' as of many, but as of one, 'and to your seed,'" etc. Because indeed it is shown in the one in whom it is fulfilled, that he should be heir of the world, according to that word of Psalm 2:8: "ask of me, and I will give you the nations for your inheritance." Secondarily, however, it is fulfilled in those who, through the grace of Christ, are spiritually the seed of Abraham. Below, 9:8: "they who are the children of the promise are accounted for the seed." They also, through Christ, are heirs of the world, insofar as all things redound to the glory of the elect. 1 Corinthians 3:22: "all things are yours," etc.

Concerning this promise he denies one thing and asserts another. He denies that a promise of this kind was made through the law. This indeed is said not on account of the promise itself, because at the time of the promise the law had not been given, but on account of the fulfillment of the promise, so that the sense is, that such a promise was made to Abraham not as to be fulfilled through the law, because, as is said in Hebrews 7:19, "the law brought nothing to perfection." But he asserts another thing, namely that a promise of this kind is to be fulfilled through the righteousness of faith, because "the saints through faith conquered kingdoms," Hebrews 11:33.

Then, when he says "for if," etc., he shows the proposition. And first as regards this, that the promise is not to be fulfilled through the law; second as regards this, that it is to be fulfilled through the righteousness of faith, at the place "therefore of faith," etc. Concerning the first he sets forth this argument: if the promise made to Abraham were to be fulfilled through the law, the faith of Abraham believing the promise would be void, because the promise made to him would be annulled; but this is unfitting, therefore so is the first. Concerning this he does two things. First he proposes the conditional; second he proves it, at the place "for the law," etc. Now the destruction of the consequent is manifest. He says therefore first that the promise was not made through the law. "For if they who are of the law are heirs" — that is, if, in order for some to share in the promised inheritance, it is required that they attain this from observance of the law — "faith is made void," that is, the faith is made empty by which Abraham believed God who was promising, as is said in Genesis 15:6. And this is unfitting, according to what is said in 1 Corinthians 15:14: "if Christ has not risen, our preaching is vain," etc. And why it would be void, he shows by adding "the promise is made of no effect," that is, is annulled, because it does not attain its effect — against what is said in Hebrews 11:11: "he judged him faithful who had promised," and here below in the present chapter it is said: "whatever God has promised, he is able," etc.

Then, when he says "for the law," he proves the aforesaid conditional through the effect or outcome of the law. And first he sets forth the effect or outcome of the law; second he proves it, at the place "for where there is no law," etc. Now he proves the conditional thus: if some promise is to be fulfilled through that which impedes the fulfillment of the promise, such a promise is annulled and the faith of the believer is made void; but the law impedes the attainment of the inheritance, for "the law works wrath"; therefore if the promise is to be fulfilled through the law, faith is made void, the promise is annulled. Now the law is said to work wrath, that is, vengeance, because through the law men were made worthy of the vengeance of God. 4 Kings 22:13: "great is the wrath of the Lord kindled against us, because our fathers did not hear the words of this book," namely of the law, etc. Now someone could understand that the law works wrath as regards the ceremonial observances kept in the time of grace, according to that word of Galatians 5:2: "if you be circumcised, Christ will profit you nothing." But what is said here must be understood also as regards the moral precepts — not indeed that the moral precepts of the law command something such that those who observe it are made worthy of the wrath of God, but occasionally, because it commands and does not furnish the grace to fulfill it, according to that word of 2 Corinthians 3:6: "the letter kills, but the spirit gives life," because indeed it inwardly helps our weakness, as is said below in chapter 8:26.

Then, when he says "for where there is no law," etc., he shows in what way it works wrath, saying "where there is no law, neither is there transgression," because even if someone, the law not having been given, could sin against that which is naturally just by doing it, nevertheless he is not called a transgressor unless he transgresses a law. Psalm 118:158: "I saw the transgressors and pined away," etc. And yet every sinner can be called a transgressor, insofar as he transgresses the natural law. Psalm 118:119: "I have accounted all the transgressors of the earth as transgressing." It is more grave, however, to transgress at once the law of nature and the written law, than the law of nature alone. And therefore, the law having been given without the aid of grace, transgression increased, and merited a greater wrath.