342. In regard to the first he does two things. First, he states that circumcision is a sign: you shall be circumcised in the flesh of your foreskin and it shall be a sign of the covenant between you and me (Gen 17:10). 342. Circa primum duo facit. Primo proponit circumcisionem esse signum. Gen. c. XVII, 11: circumcidetis carnem praeputii vestri, ut sit in signum foederis inter me et vos. Second, he shows what it is a sign of, saying: a seal of the justice of the faith, i.e., the justice that comes through faith, which faith is in uncircumcision, i.e., which Abraham had while he was still uncircumcised. Secundo ostendit cuius rei sit signum, dicens, quod sit signaculum iustitiae fidei, id est quae est per fidem, quae, quidem fides, est in praeputio, id est quam Abraham habuit adhuc incircumcisus existens. 343. Seal is said in two ways. In one way, a seal is a visible sign possessing a likeness to the thing signified, as in Ezekiel: you were the seal of likeness, full of wisdom (Ezek 28:12). Circumcision had this visible likeness to Abraham’s faith. First, in regard to what he believed. For Abraham believed that his seed would be multiplied; hence, it was fitting to receive its sign in the organ of reproduction. Second, in regard to the effect of his faith, namely, the removal of fault, and this is signified by the removal of superfluous skin. 343. Dicitur autem signaculum dupliciter. Uno modo quasi expressum signum habens similitudinem rei signatae, secundum illud Ezech. XXVIII, 12: tu signaculum similitudinis, et cetera. Habet autem circumcisio expressam similitudinem cum fide Abrahae, primo quidem, quantum ad rem creditam. Credidit enim multiplicationem sui seminis, et ideo congruenter accepit signum in membro generationis. Secundo, quantum ad effectum huius fidei, quae est remotio culpae, quae signatur per remotionem superfluae pelliculae. In another way, seal means a sign hiding something which is to be revealed to friends, as is clear in the case of a sigillo: worthy are you, who were slain, to take the scroll and to open its seals (Rev 6:9). Hence, the secret of the Incarnation of Christ from the seed of Abraham was enclosed under the seal of circumcision. Alio modo signaculum dicitur signum aliquid occultans quod revelandum est amicis, sicut patet de sigillo; et secundum hoc dicitur Apoc. V, 9: dignus est agnus qui occisus est accipere librum et aperire signacula eius. Claudebatur ergo sub signaculo circumcisionis secretum incarnationis Christi ex semine Abrahae. 344. Then he shows what follows from what has been said. 344. Consequenter ostendit quid consequatur ex dictis. For Abraham, still uncircumcised, was justified by faith and later received circumcision. From this he obtains the honor of being the father not only of the circumcised but also of uncircumcised believers. And this is what he says: that he might be the father, i.e., from the foregoing it comes about that Abraham might be the father of all those who believe, being uncircumcised, i.e., who are in the state of uncircumcision. Or Abraham is the father through uncircumcision, i.e., in virtue of what he had in uncircumcision, that unto them also it may be reputed to justice, namely, the fact that they believe, just as it was reckoned to Abraham. The power of this fatherhood is indicated in Matthew: God is able from these stones to raise up children to Abraham (Matt 3:9). And he might be the father of circumcision, who derive their origin from him: Abraham is our father (John 8:39). Consequitur enim ex hoc quod Abraham in praeputio iustificatus per fidem, postea circumcisionem accepit, ut sit pater non solum circumcisorum, sed etiam credentium in praeputio. Et hoc est quod dicit ut sit pater, id est ex praedictis consequitur, quod Abraham sit pater omnium credentium per praeputium, id est qui sunt in statu praeputii. Vel Abraham sit pater per praeputium, id est per id quod habuit in praeputio, ut reputetur et illis ad iustitiam, hoc scilicet quod credunt, sicut reputatum est Abrahae. Et de hac paternitate dicitur Matth. III, 9: potens est Deus de lapidibus istis, etc. Et sit pater circumcisionis, id est circumcisorum, qui ex eo originem ducunt. Unde Io. VIII, 39: pater noster Abraham est. 345. Then he shows the manner in which he is the father even of the uncircumcised, namely, by imitation. And this is what he says: that he might be the father . . . not to those only who are of the circumcision, but to those also who follow the steps of the faith that is in the uncircumcision of our father Abraham, i.e., which Abraham had, while he was still uncircumcised: if you were Abraham’s children, you would do what Abraham did (John 8:39). 345. Deinde ostendit per quem modum sit pater etiam incircumcisorum, quia per imitationem. Et hoc est quod dicit ut sit, inquam, pater non his tantum qui sunt in circumcisione, id est qui sunt circumcisi, sed etiam his qui sectantur vestigia fidei patris nostri Abrahae, qui est in praeputio, id est, quam Abraham habuit adhuc incircumcisus. Io. VIII, 39: si filii Abrahae estis, opera eius facite. 346. Since we are speaking of circumcision, it is fitting to consider three things about it, namely, why it was instituted, what power it had, and why it was changed. 346. Et quia hic de circumcisione fit mentio, oportet circa ipsam tria considerare, scilicet quare sit instituta, quam vim habuit et quare sit mutata. 347. In regard to the first it should be noted that circumcision, just as the other ceremonies of the law, was instituted for two purposes. 347. Circa primum considerandum quod circumcisio, sicut et aliae legis caeremoniae, est propter duo instituta. First, for divine worship, for which men were disposed in accordance with these ceremonies. Primo quidem propter cultum divinum, ad quem homines secundum huiusmodi caeremonialia disponebantur. In keeping with this, circumcision had three reasons for being instituted, the first of which was to signify the faith and obedience by which Abraham submitted to God, so that those who accepted the circumcision of Abraham should observe his faith and obedience. For it is stated in Hebrews: by faith Abraham was circumcised (Heb 4:11). Hence, circumcision was instituted to signify his faith in future descendants, as has been stated. Et secundum hoc circumcisio habet triplicem institutionis causam, quarum prima est ad significandum fidem et obedientiam qua Abraham se Deo subiecit, ut scilicet illi qui circumcisionem acciperent Abrahae traditam, fidem et obedientiam ipsius observarent. Dicitur enim Hebr. IV, 11: fide Abraham circumcisus est; et ideo facta est circumcisio in membro generationis ad significandum fidem ipsius circa prolem futuram, ut dictum est. The second reason was to express in a bodily sign something that was to occur spiritually, namely, just as superfluous skin was removed from the organ of reproduction, which is the chief servant of concupiscence, so every superfluous desire should be removed from man’s heart, as Jeremiah says: circumcise yourself to the Lord, remove the foreskin of your hearts (Jer 4:4). Secunda est ad exprimendum in signo corporali id quod spiritualiter erat faciendum, ut scilicet sicut a membro generationis, quod principaliter concupiscentiae deservit, abscindebatur superflua pellicula, ita etiam a corde hominis omnis superflua concupiscentia tolleretur, secundum illud Ier. IV, 4: circumcidimini Domino, et auferte praeputium cordium vestrorum, et cetera. The third reason was to distinguish the people worshipping God from all other people. This is why God commanded circumcision for the children of Israel, who were to dwell among the other nations after first living alone and uncircumcised in the desert. Tertia est ut per hoc signum populus ille Deum colens, ab omnibus aliis populis distingueretur. Et inde est quod mandavit Dominus circumcidi filios Israel, qui inter alias nationes erant habitaturi, qui prius in deserto solitarii manentes circumcisi non erant. 348. The other purpose of circumcision and all the ceremonies is based on a relation to Christ, to whom they are compared as the figure to the reality and as the members to the body: these are only a shadow of what is to come, but the body belongs to Christ (Col 2:17). 348. Alia autem ratio circumcisionis et omnium caeremonialium accipitur per comparationem ad Christum, ad quem comparatur, sicut figura ad veritatem et membra ad corpus, secundum illud Col. II, 17: quae sunt umbra futurorum, corpus autem Christi. Accordingly, by bodily circumcision is signified the spiritual circumcision to be accomplished by Christ: first in the soul, inasmuch as it is through him that concupiscence and the effects of sin are removed by Christ: in him, namely, Christ, also you were circumcised with a circumcision not made with hands, by putting off the body of flesh in the circumcision of Christ (Col 2:11). Sic igitur per circumcisionem corporalem significatur circumcisio spiritualis fienda per Christum. Primo quidem in animam, quantum per ipsum peccatorum reatus et concupiscentiae praescinduntur. Col. II, 11: in quo, Christo, circumcisi estis circumcisione non manufacta, in expoliatione corporis carnis, sed in circumcisione Domini nostri Iesu Christi. Second, in regard to the body, namely, when in the resurrection all possibility of suffering and death is removed from the bodies of the elect. Hence, circumcision took place on the eighth day, because it signified the eighth era. For the seventh is the era of those who are at rest in Christ, while the other six are the eras during which the world runs its course. Again, circumcision was done with knives of stone (Josh 5:2) to signify that spiritual circumcision was to be effected by the rock, who is Christ, as is said (1 Cor 10:4). However, it was not the general practice to use a knife made of stone. Secundo vero quantum ad corpus, quando scilicet etiam in resurrectione ab electorum corporibus omnis passibilitas et mortalitas auferetur; et ideo circumcisio fiebat octavo die, quia significat octavam aetatem resurgentium: nam septima est quiescentium in Christo. Sex autem aetates sunt quibus saeculum currit. Unde et circumcisio facta legitur cultellis petrinis Ios. V, 2 et Ex. IV, 25, ad significandum quod spiritualis circumcisio fienda erat per petram, qui est Christus, ut dicitur I Cor. X, 4. Non tamen hoc generaliter observabatur, quod necesse esset circumcisionem fieri cum petra. 349. In regard to the second question, namely, what power circumcision had, it should be noted that, as the Gloss says here—the quotation is taken from Bede—during the law, circumcision offered the same curative help against the wound of original sin as baptism is wont to give in the era of revealed grace. This shows that the power of circumcision extended to the removal of original sin. 349. Circa secundum vero est sciendum, quod sicut hic Glossa dicit, et est Bedae, idem salutare curationis auxilium circumcisio in lege contra originalis peccati vulnus praebebat, quod baptismus agere tempore revelatae gratiae consuevit. Ex quo patet quod virtus circumcisionis se extendebat ad deletionem originalis peccati. However, some say that grace was not conferred in circumcision; for without justice God’s grace cannot be present. But the Apostle says in Galatians: if justification were through the law, then Christ died to no purpose (Gal 2:21). Quidam tamen dicunt quod gratia in circumcisione non conferebatur: non enim potest esse Dei gratia sine iustitia. Argumentatur autem Apost. Gal. II, 21: si iustitia est per legem, ergo Christus gratis mortuus est, id est sine causa. And we can argue in the same way: if justifying grace were through circumcision, Christ died to no purpose. But this cannot be, for sin is never forgiven without grace: justified by his grace we have peace with God (Titus 3:7). Et eodem modo argumentari possumus: si ex circumcisione est gratia iustificans, Christus gratis mortuus est; sed hoc non potest esse, nam remissio peccati numquam fit sine gratia. Tit. III, 7: iustificati igitur gratia ipsius, etc. Therefore, others say that grace was conferred in circumcision to produce privative effects, namely, to remove guilt, but not positive effects, namely, the work of justice. Et ideo alii dicunt quod in circumcisione dabatur gratia, quantum ad effectus privativos, scilicet remotionis culpae, non autem quantum ad effectus positivos, puta operationem iustitiae. But this does not seem fitting either, for the positive effects of any form precede in the order of nature the privative effects; for example, light does not expel darkness except by illuminating. Similarly, grace expels guilt by producing justice. But if the prior is removed, the subsequent is removed. Sed hoc etiam conveniens non videtur; effectus enim positivi alicuius formae ordine naturae praecedunt effectus privativos. Non enim lumen pellit tenebras nisi per hoc quod illuminat. Et ita gratia per hoc culpam pellit, quod iustificat. Remoto autem priori, removetur posterius. Therefore, it is better to say that ex opere operato circumcision did not have effective power either to remove guilt or to produce justice. It was merely a sign of justice, as the Apostle says here. But through faith in Christ, of which circumcision was a sign, it removed original sin and conferred the help of grace to act righteously. Et ideo melius dicendum est quod circumcisio ex ipso opere operato non habebat virtutem effectivam, neque quantum ad remotionem culpae, neque quantum ad operationem iustitiae: sed erat solum iustitiae signum, ut hic Apostolus dicit, sed per fidem Christi, cuius circumcisio signum erat, auferebatur peccatum originale et conferebatur auxilium gratiae ad recte agendum. 350. In regard to the third question, it is clear from what has been said, why circumcision had to be changed. For it was a sign of something to come. But the same sign does not suit the present, past, and future. Therefore, baptism, as the sign of present grace, produces a more copious and more beneficial effect of grace, because the closer the agent is in time and place, the more effectively it works. 350. Circa tertium vero manifestum est iam ex dictis, quare oportuit circumcisionem mutari. Nam circumcisio erat signum futuri. Non autem idem signum convenit praesenti, sive praeterito et futuro: et ideo baptismus est signum praesentis gratiae qui copiosiorem et utiliorem effectum habet gratiae, quia quanto agens est propinquius et praesentius, tanto efficacius operatur. 351. Then when he says, for not through the law, he explains his statement that circumcision or any work of the law did not justify in virtue of a divine promise. 351. Deinde, cum dicit non enim per legem, etc., ostendit propositum, scilicet quod circumcisio sive quodcumque opus legis non iustificet ex divina promissione. In regard to this he does two things: Et circa hoc duo facit. first, he states his proposition; Primo proponit quod intendit; second, he proves it, at for if they who are of the law. secundo probat propositum, ibi si enim qui ex lege, et cetera. 352. First, therefore, the Apostle accepts on the authority of Genesis the promise made to Abraham and his seed that he should be heir of the world, i.e., that all the nations of the world would be blessed in him: by you all the families of the earth shall be blessed (Gen 12:3). 352. Supponit ergo Apostolus, primo, ex auctoritate Genes. promissionem factam Abrahae et semini eius, ut haeres esset mundi, id est, ut omnes gentes mundi in ipso benedicerentur, secundum illud Gen. XII, 3: in te benedicentur, et cetera. He says, and to his seed, because even though this promise was not to be fulfilled in him, it was to be fulfilled in his descendants: by your seed shall all the nations of the earth be blessed (Gen 22:18). Dicit autem ac semini eius; quia huiusmodi promissio et si in ipso non est completa, complenda tamen erat in semine eius. Dicitur enim Gen. XXII, 18: benedicentur in semine tuo omnes gentes terrae. But this seed is principally understood as Christ: now the promises were made to Abraham and to his seed. It does not say, ‘and to seeds,’ referring to many, but referring to one (Gal 3:16), because in the one in whom it is to be fulfilled it is shown that he would be heir of the world: ask of me and I will make the nations your heritage (Ps 2:8). Secondarily, it is fulfilled in those who through Christ’s grace are spiritually the seed of Abraham: the children of the promise are accounted for the seed (Rom 9:8). Through Christ they inherit the world, inasmuch as all things are for the glory of the elect: all are yours and you are Christ’s (1 Cor 3:22). Hoc autem semen principaliter intelligitur Christus, secundum illud Gal. III, 16: Abrahae dictae sunt promissiones et semini eius. Non dicit, in seminibus, quasi in multis: sed in semine, quasi in uno, et cetera. Quia scilicet in uno in quo completur, ostenditur, ut sit haeres mundi, secundum illud Ps. II, 8: postula a me, et dabo tibi gentes haereditatem tuam. Secundario autem completur in illis, qui per gratiam Christi sunt spiritualiter semen Abrahae. Infra IX, 8: qui filii sunt promissionis aestimantur in semine. Qui etiam per Christum sunt haeredes mundi, inquantum omnia in gloria electorum cedunt. I Cor. III, 22: omnia vestra sunt, etc. 353. In regard to this promise he denies one thing and asserts another. 353. Circa hanc promissionem unum negat, et unum asserit. He denies that such a promise came through the law. This is not said on account of the promise itself, because at the time of the promise the law had not been given, but in reference to the fulfillment of the promise, so that the sense is that such a promise was not made to Abraham as something to be fulfilled through the law, because, as it is said: the law made nothing perfect (Heb 7:19). Negat huiusmodi promissionem esse factam per legem. Quod quidem non dicitur propter ipsam promissionem, quia tempore promissionis lex data non erat, sed propter promissionis impletionem, ut sit sensus, quod talis promissio facta erat Abrahae, non quasi implenda per legem, quia, ut dicitur Hebr. VII, 19: nihil ad perfectum adduxit lex. What he asserts is that such a promise was to be fulfilled through the justice of faith, because the saints through faith conquered kingdoms (Heb 11:33). Aliud autem astruit, quod scilicet huiusmodi promissio sit implenda per iustitiam fidei, quia, sancti per fidem vicerunt regna Hebr. XI, 33. 354. Then when he says, for if they, he proves his statement: 354. Deinde cum dicit si enim, etc., ostendit propositum. first, in regard to the denial that the promise is to be fulfilled through the law; Et primo quantum ad hoc, quod promissio non sit implenda per legem; second, in regard to the assertion that it is to be fulfilled through the justice of faith, at therefore it is of faith (Rom 4:16). secundo quantum ad hoc, quod sit implenda per iustitiam fidei, ibi ideo ex fide, et cetera.