Thomas Aquinas

Above he showed that the legal observances were fulfilled in Christ on account of the circumcision fulfilled in him, which is the profession of the legal observances; here he concludes that they are not bound to the ceremonial legal precepts. Now the ceremonial precepts were four, namely sacrifices, sacred things, sacraments, and observances. Sacrifices were offered to God, such as sheep, calves, and the like. Sacred things were such as vessels, and solemn times. Sacraments were three, namely circumcision, the paschal lamb, and the consecration of priests. Observances, however, were those things which pertained to the singular manner of life of the people of Israel, such as foods, garments, and the like. Now some of the aforesaid pertained to certain persons, such as sacrifices, vessels, and other things of this kind; some pertained to all. Of the first he makes no mention, but of those touching the whole people, as now Baptism. He makes mention of the observances, because they abstained from certain foods, Lev. 11:26, as concerning quadrupeds, from those which do not divide the hoof. In drink also, a vessel which did not have a cover was unclean, and whatever was in it. And therefore as to this he says let no one judge you in food, that is, let him not think you condemnable in this, that you use foods or drinks forbidden in the law. Rom. 14:3: he who does not eat, let him not judge him who eats, etc.

Likewise he makes mention of the sacred things pertaining to the solemnity of times. Now in the old law there was a continual solemnity, such as the evening and morning sacrifice; and there were others which took place at certain times, and of these: some took place several times in the year, some only once, as the Passover, the Feast of Tabernacles, and Pentecost; but the sabbath and the New Moon more often, because the one was every week, the other once a month. And the reason for this was, because all feasts tend to the honor of God. Now we render honor to God, either on account of something eternal, and thus is the continual sacrifice; or on account of something temporal, and this as to the whole state of men; and thus there are two, namely the benefit of creation, and thus is the sabbath. Ex. 20:8: remember that you keep holy the sabbath day, and the reason is given there: because on the seventh day he rested. And the allegorical reason is, because it signifies the rest of Christ in the sepulcher; and anagogically, the rest of the soul in God. The other is the benefit of propagation and conservation, which also comes about through time. And because the Jews observed times by the moon, therefore he says the feast of the New Moon, that is, of the new moon. There are also other causes, namely of a special deliverance, and thus other solemnities were added on; and therefore he says either in respect of a feast day, or of the New Moon, which occurs each month, or of sabbaths, for each week. And he says of sabbaths, because the sabbath is rest, and these had several sabbaths, namely the seventh day and seven weeks, that is Pentecost, which is in the seventh week from the Passover, which is the beginning of the year, and the seventh month, and the seventh year, in which the remission of debts takes place. Likewise the seventh week of years, that is, in the jubilee. And therefore he says of sabbaths; as if to say: let no one condemn you, because you do not observe these things. And this because they are the shadow of things to come, namely of Christ. And therefore, the truth having come, the shadow ought to cease. But the body is of Christ, that is, the body pertaining to Christ. When someone sees a shadow, he hopes that a body follows. Now the legal observances are the shadow going before Christ, and they prefigured him as to come. And therefore he says body, that is, the truth of the thing belongs to Christ; but the shadow to the law.

Then when he says let no one seduce you, etc., he speaks against seducers and deceivers. And first he warns them not to be deceived; second he argues against those deceived, at if then you are dead. Again, first he renders them cautious against seduction; second he shows by what means they are seduced, at willing in humility; third, in what he is lacking, at things which he has not seen. He says therefore let no one seduce you, namely from the truth which I have spoken. Eph. 5:6: let no one seduce you with empty words. For these pseudo-apostles, introducing the legal observances, seduce in humility, because they employed a feigned sanctity. Now sanctity consists in two things, namely in humble conduct of life, and the worship of God. Now these showed a humble manner of life, since it appeared that they did not care for the things of the world. And therefore he says in humility. Ecclus. 19:23: there is one who wickedly humbles himself, and his inward parts are full of deceit. Likewise they said that they preached for the reverence of God. And therefore he says and the religion of angels. For religion, according to Tully, is that which brings worship and ceremony to a certain nature, which they call divine. 2 Tim. 3:5: having indeed the appearance of piety, but denying the power thereof. And according to the Gloss it is read thus: in religion, etc., because by this they intend that they should seem to be angels, that is, messengers of God. Matt. 7:15: beware of false prophets, etc. Or in the religion of angels according to the letter, because the old law was handed down through angels by the hand of a mediator, as is said Gal. 3:19. Hebr. 2:2: for if the word spoken through angels was made firm, etc. And these said that the worship of the law was to be observed because it was handed down through angels. But nevertheless their defect is threefold, namely of knowledge, of righteousness, and of faith.

And as to the first he says willing what he has not seen, that is, not understood, to persuade, and always repeating: let no one seduce you. For these did not know for what end the law was given. 1 Tim. 1:7: wishing to be teachers of the law, understanding neither the things they say, nor the things concerning which they affirm. As to the second he says walking in vain, puffed up, although they thus pretend to humility. And he sets down two things, namely that their religion is useless, because they walk in vain, that is, working works which do not profit unto eternal life. Wisd. 3:11: their works are useless. Job 39:16: she has labored in vain, no fear compelling. Likewise, that they pretend a false humility. Whence he says puffed up, etc. There is a difference between the puffed up and the fat; because the fat are full of truth, but the puffed up are empty, yet extended by wind. Those, therefore, who are truly humble, are full; but those who only appear so, being puffed up, are empty. Wisd. 4:19: burst those puffed up ones without a voice. In this sense is understood that saying knowledge puffs up, 1 Cor. 8:1. This wisdom is grievous, namely because it puffs up, not that which is from God. Matt. 16:17: flesh and blood has not revealed it to you, etc. As to the third he says not holding the head, namely Christ through faith. And such a one is deceived, because without Christ he is in darkness. 1 Tim. 6:3: if anyone does not consent to sound words, etc.

But why is he the head? He answers, saying: because on him depends the whole good of the body, namely of the Church. For in the natural body there are two goods, namely the compacting of the members, and the growth of the body. And this the Church has from Christ. For from him the whole body depends. Rom. 12:5: we, many, are one body in Christ. And therefore he says joints; for in the body there is a twofold joining of the members, namely according to contact, because the hand is joined to the forearm, this to the chest, and so of the others. The other is the connection or joining of the sinews. And therefore he says joined together and knit together. Thus in the Church there is a joining through faith and knowledge. Eph. 4:5: one Lord, one faith, one Baptism. But this does not suffice, unless there be a connection of charity, and a connection of the sacraments; and therefore he says supplied through joints, because through charity one supplies to another. It grows also through Christ, which grows, namely the body, being thus constructed, into the growth of God, that is, what God works in us. Ps.: blessed is the man whose help is from you; he has disposed ascents in his heart, etc. Or of God, that is, of Christ, who, being God, increases the body, while the Church is increased. Eph. 4:12: for the perfecting of the saints, unto the work of the ministry, unto the building up of the body of Christ, etc.

Then when he says if then you are dead, etc., he argues also against those deceived. And first he sets forth the reason of the reproof from the condition of those deceived; second from the condition of the things in which they were deceived, at which all things are. Their condition was freedom, because just as they were dead to sin, so also to the law. Whence they ought not to keep it. He says therefore if then you are dead with Christ, dead to the law, from the elements of the world, that is, from the legal observances, because the Jews served the true God, yet under the elements, but the Gentiles served the elements themselves; why still, the truth being known, as though living in the world, as the Jews do, do you make distinctions, things to be touched and things to be eaten, namely saying: do not touch this, because it is a sin, nor shall you taste of pork and eel, Lev. 11:7 and 11.

Then when he says which all things, etc., he shows what sort they are on the part of the legal observances, saying that they are harmful, and vain, and burdensome. Whence he says which all things are unto destruction, because they are deadly after the passion of Christ, for those placing hope in them; but after the time of grace made known, they are simply deadly to all. This I say on account of the opinion of Jerome and Augustine, which is set forth above on Gal. chapter 2. They lead, therefore, unto destruction and unto death. And if it be said: why then do we read the old testament? I say that we read it for testimony, not for use. And therefore he says are unto destruction by the very use, that is, they are not taken up for testimony, but for use. Likewise they are vain, which are supported neither by reason nor by authority. But these are not supported by divine authority, but by human, whence he says according to precepts. But are they not precepts from God? I answer thus: for a time, until the truth should come. Matt. 15:6: you have made void the commandment of God on account of your traditions. Likewise they are not supported by reason, because they are things having a reason of wisdom in superstition; as if to say: they do not have a reason, which lead except to superstition, that is, to a religion beyond measure, and observed outside their own time. And in humility, namely feigned only according to abasement; because he who is freed through Christ from the servitude of the law, ought not to subject himself again to servitude. Gal. 5:1: do not be held again under the yoke of servitude.

Nevertheless some things are kept, which, even if not by divine authority, yet by human reason are useful; but this is lacking here. For these things are burdensome, considered in themselves. Now we desire three things, namely rest, honor, and sufficiency, which these legal observances do not have. For the withdrawal of foods is contrary to being satisfied. They also induce labor, on account of the manifold observances. Nor are they for honor, but for much confusion, such as that sprinkling of ashes, and the like. Acts 15:10: this is a burden, which neither we, nor our fathers were able to bear. Not to the sparing of the body, that is, of the Church, not in any honor, that is not unto the honor of God, but unto the satiety of the flesh, that is, unto the fulfilling of carnal desire.