Gênesis 17
Origen of Alexandria · Comentário Patrístico (catena)
Gênesis 17:5
Many responses are given to Abraham by God, but they are not all delivered to one and the same man. For some are to Abram and some to Abraham; that is, some are expressed after the change of name and others while he was still known by his name given at birth. And first indeed, before the change of name, God delivered to Abraham the oracle that says, "Go out from your country and from your kindred and from your father's house," and the rest. But no order is given in this about the covenant of God, no order about circumcision. For it was not possible while he was still Abram and was bearing the name of his physical birth to receive the covenant of God and the mark of circumcision. But when "he went out from his country and his kindred," then responses of a more sacred kind are delivered to him at this time. First God says to him, "You shall no longer be called Abram, but Abraham shall be your name." Then at once he received the covenant of God and accepted circumcision as a sign of faith that he could not accept while he was still in his father's house and in the relationship of flesh and while he was still called Abram. — HOMILIES ON GENESIS 3.3
Gênesis 17:11
We, therefore, instructed by the apostle Paul, say that just as many other things were made in the figure and image of future truth, so also that circumcision of flesh was bearing the form of spiritual circumcision about which it was both worthy and fitting that "the God of majesty" give commands to mortals. Hear, therefore, how Paul, "a teacher of the Gentiles in faith and truth," teaches the church of Christ about the mystery of circumcision. "Behold," he says, "the mutilation"—speaking about the Jews who are mutilated in the flesh—"for we," he says, "are the circumcision, who serve God in spirit and have no confidence in the flesh." This is one opinion of Paul about circumcision. Hear also another: "For he is not a Jew who is so outwardly; nor is that circumcision which is outwardly in the flesh. But he is a Jew who is one inwardly with circumcision of the heart in the spirit, not in the letter." Does it not seem more appropriate to you to speak of such a circumcision among the saints and friends of God than to speak of a pruning of the flesh?But the novelty of the expression may perhaps deter not only the Jews but even some of our brothers. For Paul, who introduces "circumcision of the heart," seems to assume things that are impossible. For how shall it be possible that a member be circumcised that, covered by the internal viscera, lies hidden even from the view of men? — HOMILIES ON GENESIS 3.4