3. For I testify again. What he now advances is proved by the contradiction involved in the opposite statement. He who is a debtor to do the whole law (82) will never escape death, but will always continue to be held as guilty; for no man will ever be found who satisfies the law. (83) Such being the obligation, the man must unavoidably be condemned, and Christ can render him no service. We see then the contradictory nature of the two propositions, that we are partakers of the grace of Christ, and yet that we are bound to fulfill the whole law. But will it not then follow, that none of the fathers were saved? Will it not also follow that Timothy was ruined, since Paul caused him to be circumcised? (Acts 16:3.) Wo to us then, till we have been emancipated from the law, for subjection is inseparable from circumcision!
It ought to be observed that Paul is accustomed to view circumcision in two different aspects, as every person who has best, owed a moderate degree of attention on his writings will easily perceive. In the Epistle to the Romans, (Romans 4:11,) he calls it “a seal of the righteousness of faith;” and there, under circumcision, he includes Christ and the free promise of salvation. But here he contrasts it with Christ, and faith, and the gospel, and grace, — viewing it simply as a legal covenant, founded on the merit of works.
The consequence is, as we have already said, that he does not always speak about circumcision in the same way; but the reason of the difference must be taken into account. When he views circumcision in its own nature, he properly makes it to be a symbol of grace, because such was the appointment of God. But when he is dealing with the false apostles, who abused circumcision by making it an instrument for destroying the Gospel, he does not there consider the purpose for which it was appointed by the Lord, but attacks the corruption which has proceeded from men.
A very striking example occurs in this passage. When Abraham had received a promise concerning Christ, and justification by free grace, and eternal salvation, circumcision was added, in order to confirm the promise; and thus it became, by the appointment of God, a sacrament, which was subservient to faith. Next come the false apostles, who pretend that it is a meritorious work, and recommend the observance of the law, making a profession of obedience to it to be signified by circumcision as an initiatory rite. Paul makes no reference here to the appointment of God, but attacks the unscriptural views of the false apostles.
It will be objected, that the abuses, whatever they may be, which wicked men commit, do not at all impair the sacred ordinances of God. I reply, the Divine appointment of circumcision was only for a time. After the coming of Christ, it ceased to be a Divine institution, because baptism had suceeeded in its room. Why, then, was Timothy circumcised? Not certainly on his own account, but for the sake of weak brethren, to whom that point was yielded. To show more fully the agreement between the doctrine of the Papists and that which Paul opposes, it must be observed, that the sacraments, when we partake of them in a sincere manner, are not the works of men, but of God. In baptism or the Lord’s supper, we do nothing but present ourselves to God, in order to receive his grace. Baptism, viewed in regard to us, is a passive work: we bring nothing to it but faith; and all that belongs to it is laid up in Christ. But what are the views of the Papists? They contrive the opus operatum, (84) by which men merit the grace of God; and what is this, but to extinguish utterly the truth of the sacrament? Baptism and the Lord’s supper are retained by us, because it was the will of Christ that the use of them should be perpetual; but those wicked and foolish notions are rejected by us with the strong abhorrence which they deserve.
(82) “If Judaism is the road to salvation, the whole of Judaism must be observed. You must not cull and throw away whatever part of it you think fit.” — Grotius.
(83) “ Car il ne s’en trouvera jamais un seul, qui satisfait entierement a la Loy.” “For never will there be found a single individual who entirely satisfies the law.”
(84) ‘Thus the Council of Trent has decreed: “If any man shall say that the sacraments of the new law do not contain the grace which they signify, or do not confer grace upon those who do not oppose an obstacle to it, as if external signs of grace or righteousness received by faith, let him be accursed.” — Sessio 7. De Sacramentis in genere , Canon vi. Again, “If any man shall say, that grace is not confered by the sacraments of the new law themselves, ex opere operato , but that faith alone in the divine promise is sufficient to obtain grace, let him be accursed. — Sessio vii. De Sacramentis in genere , Canon viii. The translator subjoins a few observations, by the late Rev. Dr. Dick, on a phrase which appears to defy translation. “This barbarous phrase opus operatum , which is utterly unintelligible without an explanation, signifies the external celebration of the sacraments. It has been defined by Popish writers to be the performance of the external work without any internal motion; and sacraments have been said to confer grace ex opere operato , because, besides the exhibition and application of the sign, no good motion is necessary in the receiver. All that is required is, that no obstacle shall be opposed to the reception of grace, and the only obstacle is mortal sin.” — Lectares on Theology, volume 4.