Exegetical and Hermeneutical Commentary of Philippians 3:3

For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

3. we are the circumcision ] See the previous note. For the thought, cp. especially Gal 3:7; Gal 3:29; Gal 6:16; Eph 2:19; Col 2:11.

which worship God in the spirit ] R.V., who worship by the Spirit of God. This is based on the better-supported reading of the Greek, and should be adopted. The word “worship” is thus used without an expressed object, as Luk 2:37; Act 26:7; (in both which places, in A.V., the word “God” is in italics). The verb here ( latreuein) originally imports any sort of service, domestic or otherwise; but usage gives it in the N.T. a fixed connexion with the service of worship, and occasionally (Heb 8:5; Heb 9:9; Heb 10:2; Heb 13:10) a special reference to the worship of priestly ritual. Very probably this last usage is in view here. The Judaist claimed to be the champion of the true ritual of worship, as well as of the true initiation into covenant. The Apostle replies that the spiritual Christian is as such the ideal worshipper, the priest of the true rite.

“By the Spirit of God”: cp. for the phrase in St Paul, Rom 8:9; Rom 8:14; 1Co 2:10-12; 1Co 2:14 ; 1Co 3:16; 1Co 6:11; 1Co 7:40 ; 1Co 12:3; 2Co 3:3. The effect of the whole work of the Blessed Spirit in the regenerate Christian was to bring him into right relations of worship with God who “is Spirit” (Joh 4:24); to make him a “worshipper in (the) Spirit and in truth.”

and rejoice in Christ Jesus ] R.V., and glory &c. Better so, for the Greek is not identical with that in Php 1:18, Php 2:17-18; Php 2:28, Php 3:1, Php 4:4; Php 4:10. It means a joy emphatically triumphant; such as would find its parody in a proud and eager boastfulness (as e.g. Rom 2:23; Rom 3:27; 1Co 4:7; 2Co 5:12 &c.; Gal 6:13; Jas 4:16).

What national and ritual privilege was, in his own distorted estimate, to the Judaist, that the true Messiah, the Incarnate Son of God, Christ Jesus, was to the spiritual Christian at once pedestal and crown, righteousness and life and glory.

For the thought cp. Rom 5:11 ; 1Co 1:31 (observe previous context); Gal 6:14.

have no confidence in the flesh ] Quite lit., “ not in the flesh are confident ”; with the implication that we are confident, on another and a truer ground.

“The flesh”: a most important word in the distinctive teaching of St Paul. A fair popular equivalent for it would be “self,” as far as that word expresses that attitude or condition of our moral being which is not subject to God’s law or reliant on His grace. The “flesh” is sometimes that state, or element, of man in which sin predominates; whatever in man is not ruled and possessed by the Holy Spirit; the unsanctified intellect, the unsanctified affections. The “flesh” is sometimes, again, as here, anything other than God taken by man as his trust and strength, e.g. religious observances regarded as occasion for self-confidence. In this latter case the word “flesh” is, as here, shifted, so to speak, by a natural transition of language, from the chooser to the thing chosen.

See further on this word Rom 8:4; Eph 2:3; and notes in this Series. See also Dickson, On St Paul’s Use of the Terms Flesh and Spirit (the Bain Lecture, 1883).

This short verse gives us one of the deepest and most inclusive descriptions of the true Christian to be found in Scripture.

Fuente: The Cambridge Bible for Schools and Colleges

For we are the circumcision – We who are Christians. We have and hold the true doctrine of circumcision. We have that which was intended to be secured by this rite – for we are led to renounce the flesh, and to worship God in the spirit. The apostle in this verse teaches that the ordinance of circumcision was not designed to be a mere outward ceremony, but was intended to be emblematic of the renunciation of the flesh with its corrupt propensities, and to lead to the pure and spiritual worship of God. In this, he has undoubtedly stated its true design. They who now urged it as necessary to salvation, and who made salvation depend on its mere outward observance, had lost sight of this object of the rite. But this, the real design of circumcision, was attained by those who had been led to renounce the flesh, and who had devoted themselves to the worship of God; see the notes at Rom 2:28-29.

Which worship God in the spirit – See the notes at Joh 4:24; compare Gen 17:10-14.

And rejoice in Christ Jesus – See Phi 3:1. That is, we have, through him, renounced the flesh; we have become the true worshippers of God, and have thus attained what was originally contemplated by circumcision, and by all the other rites of religion.

And have no confidence in the flesh – In our own corrupt nature; or in any ordinances that relate merely to the flesh. We do not depend on circumcision for salvation, or on any external rites and forms whatever – on any advantage of rank, or blood. The word flesh here seems to refer to every advantage which any may have of birth; to any external conformity to the law, and to everything which unaided human nature can do to effect salvation. Or none of these things can we put reliance for salvation; none of them will constitute a ground of hope.

Fuente: Albert Barnes’ Notes on the Bible

Php 3:3

Beware of dogs

The enemies of the Church

I.

Their character–dogs.

II. Their conduct–evil wore.

III. Their destructive creed–Concision. (Professor Eadie.)

The apostolic warning

I. The persons warned.

1. All the Philippians, and not merely the pastors. They must beware of false teachers. Christs sheep can discern between a wolf and a shepherd (Joh 10:4-5), and therefore they are bidden to try the spirits, and prove all things. But how, say the Papists, should common people know the Word to be the Word of God? For answer I would ask such how they know the popes canons to be the popes? They will say their teachers bring them in the popes name, and they believe their teachers. So we believe our teachers, who tell us this is and that is not the Word of God. But they object that this makes every man a judge. I answer, there is a manner of judging, viz., that by which we discern of anything, which every Christian must have, so that it cannot be a plea to him at the day of judgment to say, My teacher did mislead me. Everyone must discern between good and bad. For he that knows not his Masters will shall be beaten.

2. Not only young and ordinary Christians are to beware, but also the best settled. The Philippians were a Church established in the truth.

II. The warning given–Beware, which signifies to discern, and then to avoid. Those who are aware of evil will beware of it. The Church is even subject to danger; and God suffers it to be so.

1. To try those who are true and who false.

2. To try the good so as to make them better.

III. The persons warned against.

1. Wicked men and dogs.

(1) Without the Church all are dogs.

(2) The dogs within the Church first fawn upon their intended victims (Rom 16:18), and when they cannot prevail by flattery they snarl and bark against them, by slanders and open scoffs, when they cannot bite. When they can they persecute with fire and sword.

2. Evil workers.

(1) Seducing men from Christ.

(2) Wicked livers.

3. The concision. They make divisions in the Church.

IV. How to take the warning.

1. Get fundamental truths into the heart and love them (2Th 2:10). None are seduced but such as are cold in love.

2. Practice that we know, and God will give us a fuller measure of knowledge, whereby we shall know seducers. (Joh 7:17).

3. Pray to God for wisdom to discern of schisms and ill-disposed persons.

4. Let us look that we keep in us a holy fear and reverence of God (Psa 25:12). (R. Sibbes, D. D.)

Dogs

Paul calls the false teachers such in respect of–

I. Their snarling and barking, because as dogs they barked at him and snarled at his doctrine, and that, as dogs again, not upon reason but custom. Abishai called Shimei a dog in respect of his causeless barking against David (2Sa 16:9).

II. Their greediness, making, as he afterwards said, their belly their god (Isa 56:11).

III. Their absurdness, because as the dog returneth to his vomit, so they made the converted Jews return to their old Judaism. (H. Airay, D. D.)

Dogs

St. Paul retorts upon the Judaizers the term of reproach by which they stigmatized the Gentiles as impure. In the Mosaic law the word is used to denounce the foul profligacies of heathen worship (Deu 23:19). Among the Jews of the Christian era, it was a common designation of the Gentiles involving the idea of ceremonial impurity. St. John applies the term to those whose moral impurity excludes them from the new Jerusalem, the spiritual Israel (Rev 22:15). As a term of reproach, the word on the lips of a Jew signified chiefly impurity; of a Greek, impudence. The herds of dogs which prowl about Eastern cities, without a home or owner, feeding on the refuse of the streets, quarrelling among themselves, and attacking the passer by, explain both applications of the image. Thus St. Pauls language is strikingly signifiSong of Solomon They speak of themselves as Gods children; they boast of eating at Gods table; they reproach us as dogs, as foul and unclean, as outcasts from the covenant because, forsooth, we eat meat bought at the shambles, and do not observe the washing of cups and platters. I reverse the image. We are the children of God, for we banquet on the spiritual feast which God has spread before us: they are the dogs, for they greedily devour the garbage of carnal ordinances, the very refuse of Gods table (verse 8). (Bishop Lightfoot.)

Evil workers–Paul calls them so in respect–

I. Of the works they urged; because by preaching the necessity of works unto salvation, and joining them with Christ as workers together with Him of our salvation, they made those works which in themselves were not evil, evil works.

II. Of the evil mind wherein they urged those works, in hatred of him, and to cross that which he had taught touching the sole sufficiency of Christs righteousness unto salvation.

III. Of their unfaithful working in the lords vineyard, because together with good seed they did sow tares, joining with Christ the works of the law in the work of our salvation. (H. Airay, D. D.)

Beware of the concision–These Philippians had admitted certain new men that preached traditional and additional doctrines, the law with the gospel, Moses with Christ, circumcision with baptism. To these new converts these new doctors inculcated often that charm, Ye are the circumcision whom God hath sealed to Himself; will you break this seal? Now St. Paul meets with these men in their own haunt, and even in the sound of the word they so often pressed. They press upon you circumcision, but beware of concision, of tearing the Church of God; for we are the circumcision. If, therefore, they set up another, and continue a figure after the substance Christ Jesus is manifested, a legal circumcision in the flesh after the spiritual circumcision of the heart, their end is not circumcision but concision.

I. Beware. This caveat shows us–

1. Gods loathness to lose us. That we are here now is sufficient argument for this. Who of us has not done something since yesterday that has made him unworthy to be here today? If God were weary of me, and would fain be rid of me, He could find enough in me now and here to let me perish. Is not the spirit of slumber in me, the spirit of detraction in another, of impenitence and facility to admit temptations in others, enough to justify Him? But He would not have the death of any, but would have all men be saved, and so says, beware.

2. Consider the way by which He leads us to Him. He declares His will towards us in a law. He bids and forbids. There had passed a contract between us and Him–Believe, do, and thou shalt live. We say, Thy will be done, which supposes that that will is made known. And that will has been manifested in the law within, the Mosaic law, and the gospel, and not only does God thus speak to us, but He calls upon us; gives us a law and bids us beware of breaking it.

3. Nothing exalts Gods goodness more than this, that He multiplies the means of mercy, so that no man can say, Once I might have been saved, once God opened to me a door, but I neglected that, and God never came more.

(1) God hath spoken once in His Scriptures, and we have heard Him twice (Psa 62:11) at home in our own reading, and again and again in His ordinances.

(2) There is a language in the heavens (Psa 19:2). This is the true harmony of the spheres which every man may hear. Though he understand no tongue but his own, he may hear God in the seasons, in the vicissitudes of Church and State, etc. This is Gods English to thee, and His French, Latin, Greek, to others.

(3) But then God translates Himself in particular works. Nationally: He speaks in particular judgments or deliverances to one nation. Domestically: He speaks that language to a particular family; and so personally. God will make a fever speak to me that there is no health in me; my adversity that there is no safe dependence but in Him; even my sin shall be a sermon to me.

(4) God hath spoken to us in the death and resurrection of His Son.

II. Beware of the concision. There is a certain elegant and holy delicacy and juvenility in St. Pauls choosing the words of musical cadence–circumcision, concision; but then this presents matter of gravity. Language must wait upon matter, and words upon things. Concision is the severing of that which should be entire–in the state, the aliening of the head from the body; in the Church to constitute a monarchy, an universal head; in the family, to divide man and wife. But more particularly consider–

1. The concision of the body; disunion in doctrinal things.

(1) This that should be kept entire is Jesus.

(2) Every spirit which dissolveth Jesus (1Jn 4:3), that makes religion serve turns, that admits so much gospel as may advance present businesses, every such spirit is not of God.

(3) Not to profess the whole gospel, not to believe all the articles of faith, this is a breaking of what should be entire.

(4) The advancement of a private interpretation to an article of faith mars the peace and rends the unity of the Church. Let us therefore (Psa 137:6) prefer Jerusalem before our chief joy, love of peace by or forbearance on all sides, rather than cictory by wrangling and uncharitableness.

2. The concision of the garment; disunion in ceremonial things. To a circumcision of the garment, to a paring away such ceremonies as were superstitious and superfluous, we came at the beginning of the Reformation. But those churches that came to a concision of the garment, an absolute taking away of all ceremonies, neither provided so safely for the Church itself nor for her devotion. Ceremonies are nothing, but where there are none order and obedience, and, presently, religion, will vanish.

3. And therefore beware of tearing the body or the garment, lest the third be induced, the tearing of thine own spirit from that rest it should receive in God; for when thou has lost thy hold of those handles which God reaches out to thee in the ministry of His Church, and hast no means to apply the promises of God to thy soul, when anything falls upon thee to overcome thy moral constancy; thou wilt soon sink into desperation, which is the fearfullest concision of all. When God hath made me a partaker of the Divine nature, so that now in Christ Jesus He and I are one, this were a dissolving of Jesus of the worst kind imaginable to tear myself from Jesus, or by any suspicion of His mercy, or any horror of my own sins, to come to think myself to be none of His.

1. This is treason against the Father; a cutting off of the power of God.

2. Treason against the Son; a cutting off of the wisdom of God.

3. Treason against the Holy Ghost; the cutting off of comfort. (John Donne, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Php 3:3

For we are the circumcision–In all ages and under all dispensations there have been two antagonistic principles at work, two classes among the professed people of God; the carnal and the spiritual; those who relied on externals and those who relied on what is internal, an Israel according to the flesh, and an Israel according to the spirit.

The great question between the two has ever been and is, Who are the circumcision? the true people of God?

I. What is meant by we are the circumcision? Circumcision in the Old Testament was–

1. The symbol of regeneration.

2. The sign and seal of a covenant. It distinguished the people of God from other men, and assured them of their interest in the blessings of the covenant. The question therefore is tantamount to this: Who are the people of God in such a sense as to be His spiritual children and heirs of His kingdom? The Judaizers said they were–Paul said Christians were.

II. The characteristics of those who are the true people of God or the true circumclsion.

1. They worship God in the Spirit, i.e., under the influence of the Holy Spirit.

(1) This includes

(a) that the inward principle of worship is no mere principle of nature, whether fear, natural reverence, or sentiment, but that love and devotion of which the Holy Spirit is the author.

(b) That the mode of worship is that which the Holy Spirit has enjoined. It is not a will worship, not the assiduous performance of things uncommanded of God, whether in matters of worship or life.

(2) It therefore stands opposed to

(a) insincere, hypocritical service;

(b) mere external and ceremonial service;

(c) all such service as the unrenewed and unspiritual do or can render. Such was Jewish and Judaizing worship; and all formalism, whether Papal or Protestant.

2. They rejoice or glory in Christ Jesus. This includes the recognition of Him

(1) as the ground of our confidence

(2) as the source of honour;

(3) as the object of delight.

How opposite is this spirit to that of the Judaizers, who gloried in the law, the theocracy, and their descent from Abraham.

3. They do not confide in the flesh. Flesh includes

(a) what is external, whether Abrahams descent or circumcision; external obedience to the law, or religious ceremonies; baptism or membership in the true Church. This is Pauls interpretation as given in the immediate context.

(b) What is opposed to spirit, i.e., nature.

(2) To have no confidence in it, therefore, means to have no confidence in ourselves, our own righteousness or strength. This also is included in Pauls amplification. Those who do not trust in the flesh are those who renounce their own righteousness and embrace that of God: which is by the faith of Christ. Conclusion: It is by these criteria that we are to judge ourselves, and to determine the true form of religion, and of the Church. (C. Hodge, D. D.)

The true circumcision

I. Spiritual worship. There must be present worship. The rite of circumcision was administered once for all, and as an external badge this was sufficient. But true religion is a matter of daily life. A circumcised Jew who lived in sin was no true Jew; a baptized Christian may behave like a man of the world, in which case his baptism counts for nothing. The heart and soul of religion is personal devotion, daily worship.

2. This worship must be an inspiration of the Spirit of God. All worship requires some support. The formal worship of the Jew rested on ceremonies. When these were absent the worship perished. The Christian rests upon the influences of the Spirit, and where this is there is Divine life.

II. Christian enthusiasm. The expression glory in Christ Jesus, points to this.

1. The secret of the deepest religious life is personal devotion to Christ. Jesus at once demands adoration by His Spiritual greatness, and wins affection by His human sympathy.

2. This devotion is inspired by joyous enthusiasm. The Jew gloried in Abraham, but a greater than Abraham is here.

III. Freedom from superstition. For us, like Paul (see sequel),to cast off all confidence in privileged birth in a Christian home, membership in a historic Church, observance of venerable rites, and to trust wholly in spiritual religion, is a confirming sign of Divine sonship better than any rite such as circumcision. (W. F. Adeney, M. A.)

The true circumcision

I. The sacraments of Old and New Testaments are in substance the same. The Philippians who were baptized with water and the Holy Ghost are said to be circumcised. And so the apostle attributes our baptism and Lords supper after a sort to the Church of the Jews (1Co 10:1-2). As the covenant was always the same in substance, so the seals of it were the same too.

II. The reality of that which seducers pretend to, will more readily be found in those that conscientiously oppose them. These men ran down the apostle and others, giving out themselves only for the circumcised ones. But the apostle proves he had the better claim. Thus the works of holiness are to be found more with those that press justification by faith, than with others who would be looked on as great patrons of good works. Be not, then, deceived with fair speeches; examine matters to the bottom. Often those who have the highest pretences to right on their side go farthest from it.

III. The sign in religion without the thing signified is little worth.

1. All it can do is to give a name before men which they lose before God (Rom 2:28-29). Christian may be an honourable title before men, and an empty title before God.

2. The sign is a mere external thing on which nothing of weight for salvation can hang, and therefore when the Lord comes to judgment, He throws down all together (Jer 9:25-26). For He looks not to the outward appearance but to the heart.

3. It is an inefficacious thing; as a body without a spirit. He who has got the sign only, has only the meanest half of the sacrament. Sacraments are seals of the covenant; but where there is no covenant there can be no seal; and what avails a seal at a blank.

4. Men in Christs livery may abide in the devils service and meet with his doom (Luk 13:26-27).

5. To apply all this.

(1) Baptism with water without the Holy Spirit is little worth. Many never reflect seriously on their baptism. Hence they live as though they had never sworn allegiance to the King of heaven, and were entirely their own, and will never renew it. Let me ask as touching this baptism:

(a) Baptized ye were with water, but were ye ever baptized with the Holy Spirit and fire–the thing signified? Alas, in consequence of the want of this, the universal coldness in the things of God.

(b) Hast thou realized that only the blood and Spirit of Christ can cleanse thee? In baptism is a profession of this. If not what avails thy baptism.

(c) Wast thou ever made partaker of the washing of regeneration? (Tit 3:5-6). Unto what then were ye baptized? (Act 19:2).

(d) Where ye ever cut off from the old stock of Adam and ingrafted into Christ? (1Co 12:13). Baptized into the name of Christ, and yet not in Christ, but without Him makes sad work.

(e) Are lusts reigning: or are they dying, and your souls living a new life? (Rom 6:5-6). Has the water been but as that thrown upon a corpse?

(2) The Lords supper without the thing signified is little worth. To be partakers of the bread of the Lord without the bread which is the Lord will go but small length (Joh 6:57).

IV. Believers in Christ are the true circumcision. They have in spirit which the Jews, by this ordinance, only had in the letter. Circumcision was–

1. A token of Gods covenant (Gen 17:7-11). This honour have all Gods saints to have God Himself to be ours.

2. A distinction between Jews and others, as Gods people (Gen 17:4). So believers are Gods people, His garden, while others are but His out field.

3. A cutting off of part of the flesh, signifying the believers privilege and duty (Col 2:11). Their hearts are circumcised to love the Lord; their ears to hear Him; their lips to speak for Him. (T. Boston, D. D.)

The marks of a true Christian

There are many things that have a name to live and are dead: faith without works; the form of godliness without the power; sacraments without holy desires; Christians without union with Christ. In exposing this the apostles intention was not to disparage the Old Testament sacraments, but to show that in common with the New their value consisted in their spiritual use and significance, in their connection with the moral affections, in their leading to Him who is the end of all sacraments. Consider–

I. The nature of a believers worship.

1. The word worship may be taken in the larger sense which includes all religious service. From which we learn that the believers life is to be one continued act of worship; his body is a living temple; his heart an altar for daily sacrifice; his calling that of a priest unto God; his whole conversation one hymn of praise. To worship God in the spirit, then, is to worship Him in the life. The fire of sacrifice is to come down on the domestic hearth, and holiness unto the Lord is to be written on the bells of the horses.

2. Still the reference to the Old Testament ritual would suggest that worship points to certain religious actions. To worship God in the spirit, then, is to worship Him–

(1) In simplicity as distinguished from hypocrisy. It is a fearful thing when a miser prays to be delivered from covetousness, a vindictive man from malice, hatred, etc.

(2) With reverence, as distinguished from all permitted indifference, deadness, reluctance, clockwork piety. Our heart and tongue should go together. Moses left his sandals at the foot of the mount, too many take their sandals and leave their hearts behind.

(3) In earnestness, as if we felt that important interests were suspended. The two worships are distinguished in that in one case an end is looked for, in the other the only care is to get the work done.

II. The object of the believers joy. We rejoice in Christ Jesus.

1. For the glory of His character.

2. For the dignity of His offices.

3. The blessedness of His work.

4. The completeness of His salvation.

5. The freedom of His service.

6. The reasonableness of His commands.

7. The unutterable recompences of His rewards.

III. The ground of a believers trust.

1. By the flesh St. Paul means anything that we are or have. The flesh in its best estate is a corrupt thing, and can therefore be no proper ground for confidence.

2. The apostle would take away our confidence from everything that is not Christ. He not only excludes all outward distinctions, national privileges, moral excellencies and attainments, but he strikes at that refined and subtle fallacy of Romanism which would lead us to have confidence in some indwelling grace, which would give efficacy to tears and perfection to human sanctity. St. Paul knew that it was not grace in the saints, but grace in Christ, that was to save him, and in that he could feel unbounded confidence. (D. Moore, M. A.)

The inheritors of the promises

I. The ground of the apostles claim.

1. To worship God in the spirit is–

(1) To worship God as a spirit.

(2) With our own spirit.

(3) By the help of the Holy Spirit.

To worship God in the flesh would be to worship God as though He were flesh, with the powers of the body alone, and by the influences and aids which work on the body (Joh 4:23; Mal 1:11).

2. To rejoice in Christ Jesus is not only to believe in Him and receive Him, but gladly and gratefully to accept all His work and gifts and services, being cleansed by His blood, made righteous by His obedience, and being reconciled by His mediation (1Pe 1:8). And if we connect this with the former, then it means to worship, pleading Christs sacrifice, trusting in His advocacy, and making Him in all respects our way to God.

3. Having no confidence, etc. What he means by flesh is evident from the words following–the administration of ordinances, birth of high noble blood, earnest external obedience. The flesh is the outward and material, not the inward and spiritual. Now, if we connect this third qualification with the first, to have no confidence in the flesh is to use the material without abusing it, making it secondary and subservient, to employ as much of the outward form in worship as is essential to spirit and life, but never as a substitute.

II. The lofty position Paul claims. The practice of circumcision existed, it may be, before it was imposed on Abraham, but it was ordained by God mainly with a spiritual object (Gen 17:10, etc.), as the sign and seal of the Divine covenant; it testified to Gods faithfulness. What advantages then, hath the Jew? or what profit is there of circumcision? (Rom 9:4-5). Like privileges are possessed by such as worship God in the spirit, etc.

1. They are the sons and daughters of the Lord Almighty.

2. They behold the bright ness of the Fathers glory (Joh 1:14; Joh 1:18).

3. They are the inheritors of great and precious promises. Even the promises made to Abraham are theirs (Rom 4:11-13; Rom 4:16; Gal 3:7-9). But the believer is interested in a better covenant, established in better promises.

(1) A country was promised to Abraham–a good land; but Canaan shared in the universal curse. But the land promised to the Christian is a better country.

(2) It was promised to Abraham that his seed should become a great nation–those who rejoice in Christ are a holy nation, a peculiar people.

(3) God promised to Abraham to be his God, etc., and so (2Co 6:15)–

4. They are favoured with special Divine revelations (Heb 8:10-11; 2Co 3:18).

5. They are a royal priesthood.

6. They are connected with an ancient and sacred lineage. The Jew claimed Abraham as his father, and all the illustrious patriarchs and prophets as ancestors; but they whom Paul describes may claim as ancestors all who have like precious faith in every age.

7. While of the Israelites as concerning the flesh Christ came; of those, whom Paul describes, Christ comes as a gospel and a revelation to the world (2Co 2:14-15; 2Co 3:2-3).

Conclusion:

1. Let us claim to be the circumcision in the presence of the Jew. To him, if he rejoice not in Christ Jesus we say, Your circumcision is counted uncircumcision: We are Abrahams seed, and he is an alien. We envy not his connection by blood; we have a tie less corruptible. 2, We claim this position as Christians of simple customs, in spite of some who would withhold it because we follow not with them. We notice the stress which such lay upon consecrated edifices, sacramental efficacy, an authorized ministry, uniformity. We affirm that spiritual worship consecrates any structure, constitutes the worshipper a priest, and renders the simplest forms full of power and life.

3. We claim this in the face of the world; and if men demand of us a style and order of worship which would undermine spirituality, divert our complacency from Christ, and foster confidence in the flesh, let us not only not conform to their requirements, but let us deny that conformity would secure any increase of acceptableness or power.

(1) Of power! What is mightier than spiritual worship? What show of strength exceeds that manifest by rejoicing in Jesus? And is no confidence in the flesh loss of power (Jer 17:5-8).

(2) And is there no beauty in simplicity? The utmost and highest is to be found in an assembly which worships God, etc.

4. Let us in godly fellow ship with all true churches maintain this position. (S. Martin.)

Spiritual heirship

1. A scholar trained at the feet of Gamaliel kneels before the Father in spirit; a Pharisee of the strictest sect has his shrunk heart expanded into joy in Christ Jesus; a proud professor feels no confidence in the flesh. We are the circumcision, he says, after this thorough readjusting of His religious relations. He thought so, as a Jew, when there was none to dispute the claim. As a Christian, with all Jewry despising that claim, he is sure of it.

2. Now to be able to say, We are the circumcision, to be clearly conscious of standing in the right line of spiritual descent is no mean distinction, no unproductive element in our expectations, that we should alienate it without cause.

I. Thoughtful students can hardly doubt that God has meant his Church to maintain an historic unity. No bend in its growth has ever been so abrupt as to choke the sap or sever the commerce of any branch with the root. Each moral revolution no less than each theological variation proves that the essence of faith is not perishable. Something of primitive power goes into the least offshoot. The three dispensations lay their ordaining hands on its head, with patriarchal blessings, Levitical unction, and gospel baptism. Let any holy family pitch its tent where it will, it shall not be out of that Divine order; reaching backward and forward–Calvary, Sinai, Mamre.

II. But blended with this law of its history, the church has to recognize another, constantly counterbalancing the gravitation towards indolence which might accrue from the former alone, and checking its complacency. For as it advances, some unexpected crisis is always breaking up the old distribution of forces; the original Providence readjusts the lines. Dismissing former tests of legitimacy, it brings fresh affiliations into the family, showing those often to be of the circumcision that had before been reckoned of the alienage; and disowning sons who forfeit favour by sinning against the Holy Ghost. Men claim to be Christians by birth; offer as a spiritual qualification, not a confession of faith, but a pedigree. Something like this has always been a presumption of religious majorities. And, as if to rebuff it, the propensity to proscription is no sooner settled, than a reformation is sent to disturb it. Some Paul of Samosata, some Constantine, or some Popish lineage is always secularizing the Church, and then some impracticable Wycliffe, dissenting Baxter, or erratic Huss, sloughs the form to act out the substance. Hypocrites vitiate the succession, and heretics ennoble the new blood. When the Jews refuse the apostle of their salvation, lo! he turns to the Gentiles. As if purposely to break up confidence in mere ecclesiasticism and clear the gospel of bondage, the visible Church is scarcely at any epoch suffered to enfold the Church spiritual with a clear circumference. And the instant any majority begins to be at ease in Zion, some terrible prophet comes crying out of the wilderness, Repent! shows what circumcision is, and turns the world of the Rabbis upside down. But always, observe, the old faith goes into the living body. (Bishop Huntington.)

Worship God in the Spirit—

Spiritual worship

I. What it is to worship God in the spirit.

1. Christ has respect to the whole of our service and obedience to God. The parts of it are two: holiness, or our duty to God; righteousness, or our duty to man (Luk 1:74-75). The Christian life is, as it were, one continued act of worship, where all our actions, natural, civil, and religious, meet in God (Act 26:7; Rev 7:15).

2. It has respect to those duties which are properly parts of worship. The Christian

(1) worships God with his heart, soul, and spirit, and not with his body only (Rom 1:9; Joh 4:24). This implies

(a) internal worship, called for by the first commandment. The true Christians soul is a temple of God.

(b) Outward joined to inward (1Co 6:20).

(c) Spirituality–faith; love; goodwill; sincerity.

(2) By assistance from and influence of the Holy Spirit (Eph 6:18; Jud 1:20).

(a) The Spirit gives habitual grace to make men capable of spiritual worship (Joh 3:6).

(b) He gives actual grace, influences to stir up grace (Rom 7:26).

II. This worship is a distinguishing mark of the true Christian.

1. All true Christians have it, for–

(1) All of them are spiritual (Joh 3:6). Everything that brings forth, brings forth its like.

(2) All of them have the Spirit of God dwelling in them (Rom 8:9).

(3) That worship which is merely outward is but the carcase of duties, unacceptable to God; and they who never perform more are hypocrites (Mat 15:7-8).

(4) External worship is properly but the means of worship. Prayer, hearing, etc., tend to the promotion of love, trust, etc., and the enjoyment of God can never be found but in worshipping Him in the Spirit.

2. That none but true Christians have this privilege is plain from this, that all others are in the flesh (Jud 1:19). (T. Boston, D. D.)

God should be worshipped

I. With a knowledge of his true character. Otherwise it is mere Athenian worship. This is the great fault of the heathen. Hence the great importance of religious knowledge. This may be obtained from nature, and our own persons. And yet with all the perfections of deity before their eyes men do not like to retain God in their knowledge. But as man is a fallen creature, the knowledge which reason can furnish is not sufficient. Christ does not reveal His mercy, and show how sinners can be pardoned and restored. So God has revealed Himself in His Word, and now man is utterly without excuse if he do not know God and worship Him.

II. With reverence. This sentiment is natural when we come before any superior, how much more when we come before God. This is no slavish or superstitious dread, but that by virtue of which Gods children are distinguished from the wicked who have no fear of God before their eyes. God is a jealous God, and abominates levity. Reverence is the most prominent feature of angelic worship. How shocking then is familiarity in the worship of man.

III. Humility. Nothing is more odious to God than pride, and nothing more acceptable than the contrite spirit. He dwells with such. It is most proper in regard to mans moral and Gods exalted state, and upon it Christ pronounced his beatitudes.

IV. Faith. Without this it is impossible to please God, and all worship must become an empty form. Its principal exercise has respect to Christ as the Mediator.

V. Concentration. Spiritual worship is interrupted by nothing so much as the wandering of our thoughts, and is one of the accusations brought against Gods ancient people.

VI. Fervency. The crying defect of our worship is want of heart.

VII. Scriptural, with such rites as God has appointed, and those only. As to external circumstances, time, place, attitude, these should be regulated by the apostles rule, Let all things be done decently and in order; but as it relates to the worship itself, nothing should be introduced but what is authorized by the Scriptures, such as prayer, singing, reading, administering the sacraments. In vain do they worship Me, etc. Who hath required this at your hands.

VIII. Frequency. Men are not required to spend their whole time at it. But God should be worshipped morning and evening; and the Lords day should be entirely devoted to the Lords service. We cannot go to an excess here unless we make this duty exclude others which are equally incumbent. Pray without ceasing. (A. Alexander, D. D.)

Rejoice in Christ Jesus—

Rejoicing in Christ Jesus

I. Its nature.

1. It is an act of love. The acts of love are desire and delight, and they both agree in this Chat they are conversant about good, and are founded in esteem. But they differ because desire is the motion and exercise of love, and delight the quiet and repose of it. All, however, meet in Christ.

2. It is an act of love begotten in us by the sense of the love of Christ (1Jn 4:19). The object of love is goodness.

(1) The goodness that is in Christ, moral and beneficial (Psa 119:140; Psa 100:5; Psa 119:68).

(2) The goodness that floweth from Him (Tit 3:4).

(3) The goodness we expect from Him in this world and the next (Luk 7:47; Mat 5:12).

3. This love of Christ–

(1) Is revealed in the gospel (Act 13:48).

(2) Is shed abroad in our hearts by the Holy Ghost (Rom 5:5).

(3) Is received by faith (1Pe 1:18; Rom 15:13), which faith is

(a) assent, a certain belief of the truth of the gospel concerning Christ as the only sufficient Saviour (Joh 4:42; Joh 6:69).

(b) Consent, a readiness to obey the gospel.

(c) Affiance, a reposing of our hearts on Gods promise of pardon and eternal life (Heb 3:6).

(4) Is improved by meditation (Psa 104:34).

(5) Is enjoyed more than all other things whatsoever (Psa 35:9; Psa 63:5; Psa 73:25).

II. The spiritual profit of it.

1. It is such a joy as doth enlarge the heart in duty and strengthens us in the way of God (Neh 8:10; Psa 119:14; Psa 40:8). The hardest services are sweetened by the love of Christ.

2. It is a cordial to fortify us against and to sweeten–

(1) Common afflictions (Hab 3:17-18; Rom 12:12; Heb 12:2).

(2) Persecutions (Act 5:41; Heb 10:34; Mat 5:12; 1Pe 4:13; Jam 1:2).

3. It draws off the heart from the delights of the flesh.

III. The helps by which it is raised in us.

1. A sense of sin and misery. The grievousness of the disease makes recovery the more delightful.

2. An entire confidence in Christ (1Pe 2:7; Php 3:8).

3. A constant use of the means.

(1) The Word;

(2) prayer (Joh 16:24).

(3) The sacraments.

4. Sincerity of obedience (1Co 5:8). (T. Manton, D. D.)

Rejoicing in Christ is

I. A holy complacency in him. We cannot be well pleased with anything unless we see a suitableness in it to us. There is a three-fold suitableness of Christ.

1. A suitable ness to the Divine perfections concerned in the salvation of sinners that is sweetly discerned by the believer and acquiesced in (1Co 1:23-24).

2. A suitableness of Christ to the ease of the soul which the believer sees and is pleased with. If you lodge a starving man in a palace, clothe him with costly attire, and fill his pockets with gold, what good can these do him? They are not meat, and so are not suitable to his case. But Christ is to ours every way (1Co 1:30-31), and no one else is.

(1) As He is God-man; the Mediator answering at once the honour of God and the sinners necessities.

(2) In His offices. As Prophet, the Interpreter of the Fathers mind; as Priest, the Atonement and Intercessor; as King, the Conqueror and Ruler.

3. A suitableness to the mind, or we could not rejoice in Him. He is suited to every unbelievers case, but alas! not to their minds. Give a natural man his idols, the drunkard his cups, the miser his gold, these are suitable to their mind, but as unsuitable to their case as a sword for a madman or poison for the sick. But the believer is made partaker of the Divine nature, and Christ is, therefore, suitable not only to his case but to his mind (1Pe 2:4; Psa 73:25). There is none beside Him, none like Him, none after Him–the altogether lovely. Believers are pleased at heart–

(1) That He should build the temple of the Lord, and have the glory of it (Zec 6:12-13) as is appointed of God. But this suits not the minds of natural men (1Pe 2:7-8).

(2) With His laws (Isa 33:22). Christs yoke is welcome to them because His law is suitable to them, and they to it (Psa 119:128), for it is written on their hearts.

(3) With the fulness of the spirit of sanctification which He communicates (1Co 1:30-31). There is nothing the true believer rejoices in more than the Christ-given spirit of holiness imparted, enjoyed, and acted out.

II. A rolling of the soul over on him for all.

1. Their weight of guilt–through faith in His blood (Rom 3:25). Christ is the city of refuge from the law.

2. Their weight of duties.

(1) For performance. Christ lays His yoke upon the believer, and he receives it and lays himself and it again on Christ the fountain of strength. Hence it becomes an easy yoke, which before was insupportable. For duties are a dead weight while laid on by the hand of the law (Joh 15:5), but from Christ the believer receives a kind of derived omnipotency (Php 4:13; Php 2:13). He makes the will for the work, and the work for us when He has wrought the will for it.

(2) For acceptance (Heb 11:4). Duties rightly done are the returns of influences from heaven which are communicated from Christ, and so go back through Him.

III. A rest of the heart in Christ as a fit match for the soul. For as in marriage there is first a view of such a person as a fit match, whereupon follows choice and acceptance; and in case the person chosen answer the expectation, there ariseth a rest which is solid joy, so it is when the soul is pleased with Christ. There is found in Him–

1. Rest for the conscience: otherwise there is none except where it be lulled to sleep. Now Christ finds His elect seeking rest and finding none in the law; He gives it them through His blood (Heb 9:14; 1Jn 1:7).

2. Rest for the heart.

(1) Our hearts are full of desires of happiness which crave for satisfaction. Hence universal human restlessness.

(2) The natural man goeth through the dry places of the creature seeking rest and finding none (Jer 2:3; Ecc 10:15; Isa 55:2). Christ finds His elect thus wandering, and discovers Himself as the fountain of satisfaction, and the desires of the soul centreing and meeting in Christ abide in Him and are satisfied (Psa 73:25; Php 4:18; 2Sa 23:5).

IV. A confession of Christ unto salvation. This is plainly intimated in the original glorying in Christ. As the image of God impressed on mans soul at creation shone through his body, as a candle through a lantern, so that complacency, confidence, and rest of the heart in Christ will shine forth in the life.

1. With respect to the believers ordinary conversation.

(1) This inward rejoicing wears off the air of pride (1Pe 5:5).

(2) Grace will circumcise the self-commending lips.

(3) Gracious souls will readily discover in their serious converse a tendency towards the grace of Christ.

(4) Rejoicing in Christ will make men tender in their judgment of others (Gal 6:1).

(5) Such as rejoice in Christ will have familiar converse with the Word, and relish of it (Isa 59:21).

(6) They will have a respect to the place where Christs honour dwells, and to ordinances (Psa 63:1-2).

2. With respect to suffering.

(1) The saints will keep on Christs side though it be lowest.

(2) They will be resigned and contented.

(3) They will glory in any cross Christ puts upon them. (T. Boston, D. D.)

Glorying in Christ

I. Negatively. The true circumcision gloried not–

1. In themselves.

2. In anything about themselves–circumcision or Abrahamic descent.

3. In Christ and something else–in Him and Moses.

II. Positively. They gloried in Christ.

1. In His great condescension.

2. In His birth and its wonders.

3. In His life and its blessings.

4. In His death and its benefits.

5. In His resurrection and ascension, and their pledges.

6. In His return, and its stupendous and permanent results. (Professor Eadie.)

Have no confidence in the flesh–This is an inference from the last, and means that the Christian who rejoices in Christ hath no confidence in anything that is not Christ or in Christ.

I. In point of justification.

1. The saints have no confidence in external things.

(1) Mans externals–things which God never made duty, but are made so by man (Mat 15:9). All unscriptural institutions, opinions, and practices, under whatever pretensions of holiness, carry off men from Christ and are subservient to self (Mat 15:4-6; Corinthians 18-21).

(2) Nor even in Gods externals. E.g.

(a) In their external condition in the world which we receive by Gods providence. The carnal poor think that thereby they will be relieved of eternal poverty, and the carnal rich in this world, that they will be before others in the world to come (Hos 12:8; Rom 14:17). You may be miserable here and through eternity (Job 15:23-24); or fare sumptuously here and be in torment by and by (Luk 16:1-31).

(b) In their external privileges (verses 5, 7; 2Co 5:16; Luk 13:26-27).

(c) In their external attainments (verses 6-7). Great confidence have some in their negative holiness (Luk 18:11; Mat 5:20).

(d) In their external duties (verse 8). There are two classes opposite to the Christian in this–the ignorant, who do little or nothing, and yet say they serve God as well as they can; and those who have the full form of godliness and rest in that. But as they are mere external duties they are abominable to God (Isa 1:11, etc.; Mar 10:20-21).

(e) In their external sufferings. The glorified put nothing down to their tribulation, but all to Christs blood. Therefore are they before the throne.

2. The saints have no confidence for the favour of God in internals. There is no exception but one (Col 1:27). They have no confidence in internal–

(1) dispositions (Pro 28:26). Many have a confidence in what they call their good hearts; but if Gods testimony is to be believed, it is a false confidence (Jer 17:9).

(2) Exercises on their own spirits.

(3) Attainments (Gal 6:14; Php 3:8).

(4) Graces.

II. In point of sanctification. As they have taken Him alone for justification, so for this (1Co 1:30). The saints have no confidence for this.

1. In their stock of natural and acquired abilities (2Co 3:5), knowledge, utterance, good temper, etc.

2. In the means, such as the Word, sacraments, prayer, etc. Knowing that it is the Spirit that quickeneth (Joh 6:63).

3. In their purposes and resolutions for holiness (2Ti 1:12).

4. In their vows and engagements to holiness (Isa 45:23-24).

5. In their own endeavours after holiness (Psa 127:1).

6. In the good frame and disposition of their hearts, i.e., in actual grace, a most desirable thing, but no staff to lean upon (1Ch 29:17-18).

7. In habitual grace. Paul had a good stock of it, but he did not venture to live on it (Gal 2:20). Grace within the saints is a well whose springs are often dry; but the grace without them in Christ is an ever-flowing fountain (Joh 6:57). (T. Boston, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 3. We are the circumcision] WE, who have embraced the faith of Christ crucified, are now entered into the new covenant, and according to that new covenant, worship God in the Spirit, exulting, , making our boast of Christ Jesus, as our only Saviour, having no confidence in the flesh-in any outward rite or ceremony prescribed by the Jewish institutions.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

In opposition to and confutation of the concision, he speaks of himself, and all true believers in the fellowship of the gospel, partakers of the same grace and Spirit with him, Phi 1:5,7; Php 2:1; and saith, we.

Are the circumcision; using a metonymy, are the circumcision now acceptable, and not displeasing to God, i.e. we are what is really signified by it, and therefore as to the main intent of it are the circumcised (it being usual to put circumcision for circumcised, Act 11:2; Rom 3:30; 4:12; 15:8; Gal 2:7,8,9,12; Col 4:11; Tit 1:10): he doth not mean with respect to carnal circumcision, i.e. which is outward in the flesh, but which is inward in the Spirit, Rom 2:28,29, made without hands by the circumcision of Christ, with whom we are buried in baptism, Col 2:11,12; and being Christs are Abrahams spiritual seed, and heirs of the promise, Gal 3:29.

Which worship God in the spirit; i.e. who have cut off all carnal confidence of salvation in any external services, (which they of the concision contend for), and do worship God, not with carnal, but spiritual worship, such as now under the gospel he doth require, Joh 4:23,24; Ro 1:9; from a renewed heart; {Joh 3:8 1Pe 3:15} yielding peculiar adoration to the Lord our God, with a sincere mind, and by the assistance of his Spirit in the exercise of faith and love, Rom 8:5,6,26,27; Eph 3:16,17; 6:18; Heb 10:22; according to the same rule he hath prescribed, Phi 3:16, with Rom 12:1,2; Ga 6:16, in and through Christ, Heb 13:15.

And rejoice in Christ Jesus; in whom alone (not in Moses also, as false teachers would join them) glorying we trust for acceptance with God, 2Co 5:9; Gal 6:14; in communion with whom is ground of rejoicing through Christ, who is the substance or body of Mosaic shadows, Phi 3:9.

And have no confidence in the flesh; and not rest, or trust, or place our hope in any carnal or external privilege or performance, or any other besides Jesus Christ, to commend us to God, Gal 3:2,11-13.

Fuente: English Annotations on the Holy Bible by Matthew Poole

3. “We are the (real)circumcision” (Rom 2:25-29;Col 2:11).

worship God in the SpiritTheoldest manuscripts read, “worship by the Spirit of God“;our religious service is rendered by the Spirit (Joh 4:23;Joh 4:24). Legal worship wasoutward, and consisted in outward acts, restricted to certain timesand places. Christian worship is spiritual, flowing from theinworkings of the Holy Spirit, not relating to certain isolated acts,but embracing the whole life (Ro12:1). In the former, men trusted in something human, whetherdescent from the theocratic nation, or the righteousness of the law,or mortification of “the flesh” (“Having confidence,”or “glorying in the flesh”) [NEANDER](Ro 1:9).

rejoice in Christ Jesus“makeour boast in Christ Jesus,” not in the law: the ground oftheir boasting.

have no confidence in thefleshbut in the Spirit.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For we are the circumcision,…. And not they; they have the name, and we the thing, or that which legal circumcision was a shadow of, namely, circumcision of the heart; which lies in being pricked to the heart under a true sense of sin; in having the hardness of the heart removed, and the iniquity of it laid to open view; in pain and contrition of heart about it, joined with shame for it, and loathing of it, the consequence of which is, a putting off of the body of the sins of the flesh, Col 2:11, according to the former conversation; and also in a renouncing a man’s own righteousness in point of justification before God, and acceptance with him. All which is the work of God, and not man, and is therefore called the circumcision made without hands, Col 2:11; it has God, and not man, for its author; and its praise is of God, and not of men; and its seat is in the heart and spirit, and not in the flesh; and such whose hearts are circumcised to love the Lord their God, and fear him, are the true circumcision:

which worship God in the spirit. The object of worship is “God”, and him only; not a creature animate or inanimate, stocks or stones, beasts, birds, men, or angels; only God, Father, Son, and Spirit: that the Father is to be worshipped, is not disputed, see Joh 4:21; and the Son is to be worshipped with the same worship the Father is; since he is in the form of God, and equal to him, is the Creator of all the Lord of angels and men, and is to be, and is worshipped by both; prayer is made unto him, baptism is administered in his name, and trust and confidence are placed in him; and so is the Holy Ghost, he being equally God with the Father and the Son, and therefore the same homage is to be given to him as to them: and so some indeed read the words here, “which worship God the Spirit”; or the Spirit, who is God. “Worship” is either inward or outward; inward worship lies in the exercise of grace on God, as of faith, hope, love, fear, c. outward worship is the performance of certain external actions required by God, and both are to be performed: and it is also either private or public private worship is in the closet, or in the family, and consists of praying, singing of praises, c. public worship lies in tire observance of the outward ordinances of preaching, praying, hearing singing, c. in the church of God even all such ordinances as God has appointed, which are recorded in the Scriptures, and are confirmed by the authority of Christ. The manner in which worship is to be performed, is “in the Spirit” either in and with the Spirit of God, without whose grace and assistance no part of it can be performed well. And the Alexandrian copy reads, “which worship in the Spirit of God”; and so the Complutensian edition, and several copies. Or in and with our own hearts and spirits, which should be engaged in every part of religious worship with much attention, diligence, and fervency; or in a spiritual manner, in opposition to the carnal worship of the Jews, and the bodily exercise of formal professors; and which lies in drawing nigh to God with true hearts, sincere and fervent ones, with grace in them, and that in exercise:

and rejoice in Christ Jesus; or “glory in” him, and make their boast of him; for a different word is here used from that in Php 3:1. Such who have a true sense of themselves, and a spiritual sight of Christ, will not glory in themselves, in their wisdom, strength, riches, or righteousness, but in Christ, in his wisdom and strength, in his riches and righteousness, and in his person and grace only:

and have no confidence in the flesh; in any carnal descent, or birth privilege, as to be of the seed of Abraham, of the of Israel, or of such a tribe, or family, or born of such a parent; nor in circumcision, or any of the carnal ordinances of the ceremonial law; nor in any civil, moral, legal, and external righteousness, for so to do is but to make flesh an arm; or indeed to trust in anything out of Christ, or short of him; and all this makes up the character and description of a true believer in Christ.

Fuente: John Gill’s Exposition of the Entire Bible

For we ( ). We believers in Christ, the children of Abraham by faith, whether Jew or Gentile, the spiritual circumcision in contrast to the merely physical (Rom 2:25-29; Col 2:11; Eph 2:11). See Ga 5:12 for (to cut off) in sense of mutilation also.

By the Spirit of God ( ). Instrumental case, though the dative case as the object of makes good sense also (worshipping the Spirit of God) or even the locative (worshipping in the Spirit of God).

No (). Actual condition rather than with the participle.

In the flesh ( ). Technical term in Paul’s controversy with the Judaizers (2Cor 11:18; Gal 6:13). External privileges beyond mere flesh.

Fuente: Robertson’s Word Pictures in the New Testament

The circumcision. The abstract term for those who are circumcised. In the Old Testament, circumcision was a metaphor for purity. See Lev 26:41; Deu 10:16; Deu 30:6; Eze 44:7, etc.

Worship God in the spirit [ ] . The correct reading is qeou of God. Render, as Rev., worship by the Spirit of God. Worship. See on Rev 22:3. Paul uses the Jews ‘ word which denoted their own service of Jehovah as His peculiar people. Compare Act 26:7. A Jew would be scandalized by the application of this term to Christian worship.

Rejoice in Christ Jesus [] . Rev., better, glory. Compare Jer 9:23, 24, and 1Co 1:31; 2Co 10:17. In the flesh. External privileges of every kind.

Fuente: Vincent’s Word Studies in the New Testament

1) “For we are the circumcision” (hemeis gar esmen he peritome) “For we exist as the circumcision,” the true seed of Abraham, the saved who have the circumcision of the heart, our hearts purified by faith in Jesus Christ, Act 15:9; Rom 2:29.

2) “Which worship God in the Spirit” (hoi pneumati theou latreuontes) “The one worshipping by or in (the) Spirit of God.” Joh 4:24; Joh 6:63; 1Jn 4:13; Rom 8:14-16.

3) “And rejoice in Jesus Christ” (kai kauchomenoi en Christon leson) “Even rejoicing or boasting in Christ Jesus.” Gal 6:14; Php_4:4; Joh 15:11.

4) “And have no confidence in the flesh” (kai ouk en sarki pepoithotes) “And not trusting in the flesh.” Joh 1:13; Col 2:11; Col 2:23; Jud 1:23.

Fuente: Garner-Howes Baptist Commentary

3. For we are the circumcision —that is, we are the true seed of Abraham, and heirs of the testament which was confirmed by the sign of circumcision. For the true circumcision is of the spirit and not of the letter, inward, and situated in the heart, not visible according to the flesh. (Rom 2:29.)

By spiritual worship he means that which is recommended to us in the gospel, and consists of confidence in God, and invocation of him, self-renunciation, and a pure conscience. We must supply an antithesis, for he censures, on the other hand, legal worship, which was exclusively pressed upon them by the false Apostles.

“

They command that God should be worshipped with outward observances, and because they observe the ceremonies of the law, they boast on false grounds that they are the people of God; but we are the truly circumcised, who worship God in spirit and in truth.” (Joh 4:23.)

But here some one will ask, whether truth excludes the sacraments, for the same thing might be said as to Baptism and the Lord’s Supper. I answer, that this principle must always be kept in view, that figures were abolished by the advent of Christ, and that circumcision gave way to baptism. It follows, also, from this principle, that the pure and genuine worship of God is free from the legal ceremonies, and that believers have the true circumcision without any figure.

And we glory in Christ We must always keep in view the antithesis. “We have to do with the reality, while they rest in the symbols: we have to do with the substance, while they look to the shadows.” And this suits sufficiently well with the corresponding clause, which he adds by way of contrast— We have no confidence in the flesh For under the term flesh he includes everything of an external kind in which an individual is prepared to glory, as will appear from the context, or, to express it in fewer words, he gives the name of flesh to everything that is apart from Christ. He thus reproves, and in no slight manner, the perverse zealots the law, because, not satisfied with Christ, they have recourse to grounds of glorying apart from him. He has employed the terms glorying, and having confidence, to denote the same thing. For confidence lifts up a man, so that he ventures even to glory, and thus the two things are connected.

Fuente: Calvin’s Complete Commentary

3. For we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh:

Translation and Paraphrase

3. For we (Christians) are the (people who are the true) circumcision, (we) who worship by (the guidance and instructions of) the Spirit of God (and not through the law of Moses), and (we who) rejoice in Christ Jesus (as our only hope), and do not put (our) trust in the flesh (like those who place their confidence in circumcision do);

Notes

1.

In this verse Paul gives a reason why we must beware of those who try to force the law upon Christians: They are not the true people of God. Christians are the true people of God.

2.

In the Old Testament God told Abraham, the father of the Hebrew nations, that he and every male with him must be circumcised. It was the token or sign of the covenant between God and Abraham, This was to be done by all of Abrahams descendants after him. The uncircumcised male was cut off from his people because he had broken Gods covenant. Gen. 17:10-14.

Because of this command to Abraham, the Jews became a circumcised race, and the The Circumcision came to refer to the Jews.

3.

Paul asserts that this has now been changed. The Jews who practice fleshly circumcision are no longer the true circumcision, the true people of God. We Christians who worship by the Spirit of God and place no confidence in the flesh (like the Jews did in this circumcised flesh) are now the real circumcision. A similar thought is given in Rom. 2:25-29. Compare Gal. 6:15-16 and Col. 2:11-13.

Because Christians are the true circumcision it is proper to refer to the church as Israel. Rom. 2:28-29; Rom. 9:6-8; Gal. 3:29; Gal. 6:16; Rev. 3:9.

4.

The idea that fleshly circumcision is of no value unless it is accompanied by true faith and a godly life was not original with Paul. Deu. 10:16; Deu. 30:6 speak of an uncircumcised heart, that is, a heart not yielded and obedient to God. Jer. 6:10 speaks of an uncircumcised ear, an ear not receptive to Gods commands. Exo. 6:20 speaks of uncircumcised lips, that is, unworthy lips. These references were all spoken about people who practiced fleshly circumcision. From these references it appears that circumcision had always been a matter of the heart, rather than of outward fleshly form. This is further confirmed by the fact that Abraham received the sign of circumcision AFTER he had already been declared righteous before God as a result of his faith. See Rom. 4:9-11; Gen. 15:6; Gen. 17:11.

5.

Three signs of the true circumcision: (Php. 3:3).

(1)

Worshipping by the Spirit of God.

(2)

Boasting in Christ Jesus.

(3)

Having no confidence in the flesh.

6.

Worshipping by the Spirit of God involves several things:

It involves worshipping according to the new covenant laws, which were given by the Holy Spirit beginning on the day of Pentecost, when the church began. See 2Co. 3:3; 2Co. 3:6; Act. 2:4; Act. 2:16-17.

It involves worshipping with the righteousness, peace, and joy that is produced by the Holy Spirit within us. See Rom. 14:17. We serve God in our spirits (Rom. 1:9), which have been made free from the law of sin and death by the Holy Spirit (Rom. 8:2).

The Holy Spirit was not given to all men until after the death of Christ and His glorification. Therefore those under the law before Christ could not really have worshipped by the Spirit. Neither can those who now try to worship according to that system of law in force before the Holy Spirit was poured out upon all flesh. Joh. 7:39; Gal. 3:2.

To relapse back to a pattern of life which followed the law of Moses after having once began to serve Christ would be the height of folly. Paul said to the Galatians, who were doing this, O foolish Galatians . . . having begun in the Spirit, are ye now perfected in the flesh? (Gal. 3:1-3).

7.

Christians, the true people of God, glory in Christ Jesus; that is, they have Christ as their basis for boasting (that is, glorying or confidence), and not the law. Paul gloried in nothing except the cross of Christ (with all that that involved). (Gal. 6:14; Compare II Cor. 1:31; 2Co. 10:17).

Philippians chapter three elaborates at great length about how Paul had more grounds for glorying in fleshly distinctions than many Judaizers who gloried in them, and yet Paul counted all these things loss that he might gain Christ. (Php. 3:7-8)

8.

Christians, the true people of God, have no confidence in the flesh. The fact that they are negro or white, circumcised or uncircumcised gives them no confidence whatsoever. We know that God can, if He should desire, raise up circumcised children of Abraham from stones. (Luk. 3:8). We put our trust in the living God and in His son, and not in our flesh.

Worship involves all of our lives. It is not limited to acts done in group assemblies. Worship involves the feelings in our hearts, toward God, our constant prayer contact with God, and the deeds and words that we do because we are Gods

9.

All the religious teachers in modern times who try to convert people to keep the law, wholly or in part, fall under Pauls condemnation here in Php. 3:2-3. This includes all those who try to make us keep Saturday as a Sabbath day, to reject certain meats or foods, to keep the feasts of the law like the feast of Tabernacles, etc. See Col. 2:16-17.

It is odd that in our generation that is generally so lawless, that some should yet seek to bind an extreme and obselete system of law upon us. While we are not without law before God, we are not under the law given through Moses. 1Co. 9:20-21.

Fuente: College Press Bible Study Textbook Series

(3) We are the circumcision.So in Col. 2:11-12, evidently alluding to baptism as the spiritual circumcision, he says, In whom ye were circumcised with the circumcision made without hands. Comp. Rom. 2:20, Circumcision is that of the heart, in the spirit, and not in the letter; and passages of a similar character in the Old Testament, such as Deu. 10:16, Circumcise therefore the foreskin of your hearts; Deu. 30:6, The Lord God will circumcise thine heart. Hence the spirit of St. Stephens reproach, Ye uncircumcised in heart and ears (Act. 7:51).

Which worship God in the spirit . . .The true reading here is, who worship by the Spirit of God, the word worship, or service, being that which is almost technically applied to the worship of the Israelites as Gods chosen people (Act. 26:7; Rom. 9:4; Heb. 9:1; Heb. 9:6), and which, with the addition of the epithet reasonable, is claimed for the Christian devotion to God in Christ (see Rom. 12:1). Such worship by the Spirit of God St. Paul describes in detail in Romans 8, especially in Rom. 8:26-27.

And rejoice (or rather, glory) in Christ Jesus.Comp. Rom. 15:17, I have therefore whereof I may glory in the Lord Jesus Christ, and the Old Testament quotation (from Jer. 9:23-24) twice applied to our Lord, He that glorieth, let him glory in the Lord (1Co. 1:31; 2Co. 10:17). In Gal. 6:14 we have a still more distinctive expression, God forbid that I should glory, save in the cross of our Lord Jesus Christ. To glory in Christ is something more than even to believe and to trust in Him; it expresses a deep sense of privilege, both in present thankfulness and in future hope.

In the flesh.The phrase is used here, as not unfrequently, for the present and visible world, to which we are linked by our flesh (see Joh. 8:15, to judge after the flesh; 2Co. 5:16, to know Christ after the flesh, &c.) We have an equivalent phrase in an earlier passage, which is throughout parallel to this (2Co. 11:18), Many glory after the flesh. The particular form of expression is probably suggested by the constant reference to the circumcision, which is literally in the flesh.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. Paul’s contrast of the Judaizers and himself, Php 3:3-16.

3. We We Christians, whether formerly circumcised Jews or uncircumcised Gentiles.

Are the circumcision The genuine circumcision, possessing in Christ all that the ancient Abrahamic rite symbolized. Three characteristics of the real circumcision follow, which, by contrast, define the false circumcision, called here the concision.

Worship God in the Spirit The best text reads , meaning, by the Spirit of God, that is, their service is rendered under the influence of the Holy Spirit.

Rejoice in Christ Jesus Better, glory in him, and not in the flesh, as did the perverters. Gal 6:13.

No confidence in the flesh Better, though I am possessing confidence also in the flesh. The primary reference is to circumcision as a mere bodily rite, but the meaning broadens out to the earthly and external, as in Php 3:5-6. Neither separately nor together can they make one morally better.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh.’

The position of such people is now seen as in contrast with those who make up the true Israel (‘the Circumcision’), who are detectable not by the mutilation of their flesh, but by a recognition of the fact that that they worship by the Spirit of God (rather than by dead ritual), glory in the true Messiah Jesus, and have no confidence in fleshly achievement. Such people are truly circumcised in heart. Notice Paul’s emphasis on the fact that all is of God. It is He by His Spirit Who enables their worship. Their glorying is in Him, in the person of the Messiah Jesus. They do not believe that they can become acceptable to God by fleshly achievement. It is such people who constitute the true Israel. They are people who have had the truth revealed to them by their Father in Heaven (Mat 16:17; Mat 11:25). They worship God in spirit and in truth (Joh 4:24). They acknowledge Christ Jesus as ‘LORD’ and exult in the fact (Php 2:11; Rom 10:9 ; 1Co 8:6; 1Co 12:3; Eph 4:5). They are circumcised in heart (Rom 2:29; compare Lev 26:41; Deu 10:16; Jer 4:4). They come to God with a broken and contrite heart and thus have their spirits and hearts revived (Isa 57:15; 1Jn 1:7-10). They have no confidence in the satisfactory nature of their own righteousness, which they recognise as coming short of the glory of God (Rom 3:23). They are totally dependent on the grace of God.

The emphatic ‘we’ refers to the church made up of all believers, whether former Jew or former Gentile, as encapsulated in Paul and the Philippians (who were mainly former Gentiles) to whom he is writing. Their ‘boasting’ in Christ Jesus is probably to be seen as in contrast with those who boast in the works of the Law. And their lack of confidence in ‘the flesh’ has in mind both the irrelevance of physical circumcision, and of man’s efforts to make himself acceptable to God by what he does.

Fuente: Commentary Series on the Bible by Peter Pett

Php 3:3. We are the circumcision, That is, “We have that which was signified by circumcision;” for that is not circumcision which is outward in the flesh, but circumcision is that of the heart; in the spirit, and not in the letter. Rom 2:28-29. See also Col 2:11. Instead of, we rejoice in Christ Jesus, the Greek should be rendered, we glory, or boast in Christ Jesus, whom St. Paul considered as the spirit of the law, in contradistinction to the letter of it. So shall the sum of what he says is this: “We are the true circumcision, who worship God in and by Jesus Christ, and have our whole dependance upon him; and to this it was the design of the law to lead men.” See Gal 3:24. Rom 10:4.

Fuente: Commentary on the Holy Bible by Thomas Coke

Phi 3:3 . Justification of the preceding . ; not, however, “ an evident copy” of 2Co 11:18 f. (Baur), but very different from the latter passage amidst the corresponding resemblances which the similarity of subject suggested; in both cases there is Pauline originality.

] with emphasis: we , not they. The being not the unconverted Jews, but Christian Judaizers, the contrasted cannot mean the Christians generally (Weiss), but only those who, in the apostle’s sense, were true and right Christians, whose more definite characterization-immediately follows. The are the of Gal 6:15 f., the members of the people of God in the sense of the Pauline gospel , and not merely Paul and the true teachers of the gospel (Hofmann), a restriction which the exclusiveness of the predicate, especially furnished as it is with the article, does not befit; in Phi 3:17 the context stands otherwise.

] If this predicate belongs to us , not to those men , then, in regard to the point of circumcision, nothing remains for the latter but the predicate ! As the , among whom the readers also were included, were for the most part uncircumcised (Gal 2:9 ; Gal 2:3 ; Eph 2:11 ), it is clear that Paul here takes purely in the antitypical spiritual sense, according to which the circumcised are those who, since the reception of baptism, are regenerated by the Holy Spirit , and therefore members of the true people of God; the investiture with their new moral condition is typically prefigured by the legal bodily of the Jewish theocracy. Comp. Rom 2:29 ; Rom 4:10 f.; Eph 2:11 ; Col 2:11 ; Act 7:51 . Whether the bodily circumcision was present or not, and whether, therefore, the subjects were Jewish or Gentile Christians, was in that case matter of indifference, 1Co 7:19 ; Gal 3:28 ; Gal 5:6 . Comp. the further amplification of the thought in Barnab. Ep . 9.

. . .] We who serve through the Spirit of God , in contrast to the external, legal , (Rom 9:4 ). [151] Comp. Heb 9:10 ; Heb 9:14 ; Rom 12:1 f. With this , wrought by the Holy Spirit, [152] there takes place on the part of man (comp. Rom 1:9 ), but in virtue of that very working of the Holy Spirit, the worship which is required in Joh 4:24 . The article extends also to the two participles which follow; and the arthrous participles ( quippe qui colimus, etc.) contain the experimental proof that the are the . The dative denotes neither the standard (van Hengel) nor the object (Hilgenfeld), which latter view would amount to the conception, foreign to the N. T., of a worship of the Holy Spirit but is instrumental , expressing the inward agent (Rom 5:5 ; Rom 8:14 f., et al.). vi spiritus divini (Rom 8:13 , et al .). On the absolute , to render divine worship , comp. Luk 2:37 ; Act 26:7 ; Heb 9:9 ; Heb 10:2 ; Rom 9:4 ; Rom 3 Esdr. 4:54.

. . .] and who glory in Christ Jesus (as Him through whom alone we have attained righteousness, etc., see Phi 3:9 ; comp. Gal 6:14 ), not in our own privileges and legal performances, as those false teachers do, who place their confidence in what is fleshly, i.e . in that which belongs to material human nature and has nothing in common with the divine blessings of the Christian (such as circumcision, descent, outward observance of the law, comp. Phi 3:4-6 ). Hence the contrast: , with which the disposition of mind contrary to the . . (from which disposition the , opposed to that Christian , of itself results) is negatived; so that this contrast is pregnant , belonging, however, by way of antithesis, to the second statement, and not containing a separate third one (Hofmann). if . . . were merely a more precise definition of purport added to . . . (Weiss), it must have been added without . As to in the passage, referring to concrete persons and a definite fact, and negativing not merely the (Hofmann), but the actual position . . , see Winer, p. 451 f. [E. T. 609]; Baeumlein, Partik . p. 276 f.

[151] True Christianity is, according to Paul also, the true continuation of Judaism, and that not merely of the promise given in it, but also of the law; the latter, however, according to the idea of the , Mat 5:17 , in which the letter has yielded to the spirit.

[152] If we adopt the reading , must be understood as in Rom 1:9 . See Reiche, Comment, crit. p. 229 ff.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2151
THE TRUE CHRISTIAN DELINEATED

Php 3:3. We are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

IT is much to be lamented that the nature of genuine Christianity is but little understood. An assent to the fundamental articles of our faith, and a conformity to certain rites and ceremonies, are thought sufficient grounds for concluding ourselves real Christians, notwithstanding we are plainly warned by God himself, that religion does not consist in these things [Note: Rom 2:28-29.]. Persons may be, and often are, very zealous advocates for the externals of religion, while they are altogether destitute of its life and power. Such were those whom St. Paul calls, not the sheep of Christ, but dogs; not saints, but evil-workers; not the circumcision, but, in a way of contempt, the concision, because all their piety consisted in a zeal for the cutting of the flesh. Against such persons he thrice enjoins us to beware; and then contrasts with theirs the character of the true Christian.

There are three discriminating points which distinguish the circumcision, or the true Christians, from all who are Christians only in name and profession:

I.

They worship God in the Spirit

[Many never bow their knees before God at all. What they are, they themselves shall judge. Others observe the form of prayer both in public and in private; but their hearts are not engaged; nor is there any difference in their frame, whether they confess their sins, or ask for blessings, or acknowledge benefits received. All their services are without life, and without devotion.
The true Christian, on the contrary, though not always in the same frame, worships God in the Spirit, that is, not only with the inmost affections of his soul, but through the direction and assistance of the Holy Ghost [Note: Jude, ver. 20. Rom 8:15; Rom 8:26.]. If we could see him in his closet before God, we should often behold him bathed in tears, and with hands and eyes lifted up to heaven imploring mercy at the hands of God. His thanksgivings too are not an unmeaning compliment, but an heartfelt grateful acknowledgment, suited in a measure to the mercies he has received. He pours out his soul before God [Note: Psa 42:4. 1Sa 1:15.], and stirs up himself to lay hold on God [Note: Isa 64:7.], and says, like Jacob, I will not let thee go, except thou bless me [Note: Gen 32:26.].

Let us examine to which of these classes we belong and we may know infallibly what is our state before God.]

II.

They rejoice in Christ Jesus

[The world have their joys, such as they are, arising from the things of time and sense. Some know no happiness but in lewdness and intemperance. Others, moving either in a continual round of fashionable amusements, or in the pursuit of wealth or honour, find all their pleasure in the lust of the flesh, the lust of the eye, and the pride of life. Others more rationally seek their happiness in the acquisition of knowledge. While others seem contented to move, like a horse in a mill, in the same round of daily occupation, without aiming at any thing further than an exemption from trouble, and an easy passage through life.
But the true Christian, while he is alive to all the joys that are possessed by others, as far as they are pleasing to God, and profitable to his soul, has joys of a far higher nature. He has felt his need of mercy, and has found mercy through Christ Jesus. Hence the very name of Jesus is precious to him: and the richest gratification he can possibly enjoy is, to contemplate the glory and excellency of his beloved. He does not indeed always feel the same delight in the Saviour; but his richest consolations and sublimest joys arise from this source, insomuch that all the pleasures of sense are nothing in his eyes in comparison of one hours fellowship with the Son of God [Note: Psa 4:6.]. Indeed he would not wish to be happy when he is at a distance from his Lord: in such a state he would consider happiness rather a curse than a blessing. But in whatever state he be with respect to temporal things, a sight of his adorable Saviour will render him completely happy [Note: 1Pe 1:8.].

Here again let us inquire into our own experience. We need no surer test of our state than that before us. Let us examine ourselves with care and the Lord give us understanding in all things!]

III.

They have no confidence in the flesh

[The ungodly world, if in prosperity, make gold their confidence [Note: Job 31:24.], and trust in their uncertain riches [Note: 1Ti 6:17.]. If, on the other hand, they be in adversity, they look no higher than to their own exertions, or than to their earthly friends to deliver them. The same creature-confidence pervades all their spiritual concerns: they lean altogether on an arm of flesh, and trust in their own goodness or repentance to recommend them to God, and their own strength and resolution to fulfil his will.

The true Christian is the very reverse of this. We say not that he has no bias towards these evils, for his old nature still remains within him: but his views with respect to these things are altogether altered; and, though he neglects not any means which are proper to be used, he trusts in God only to maintain his prosperity, or to restore it when he has been pleased to afflict him with any calamity. With respect to his soul also he has no hope but in God. To the free mercy of God in Christ Jesus he trusts for every blessing. In the atoning sacrifice and prevailing intercession of Jesus he confides, as the ground of his acceptance with his reconciled God. On the all-powerful grace of Christ he relies, as that which alone can enable him to subdue his enemies, and to serve his God. Feeling that he is in himself ignorant, guilty, polluted, and enslaved, he renounces all self-confidence, and makes Jesus his wisdom, his righteousness, his sanctification, and redemption.
Surely there can be no difficulty in ascertaining our proper character, if only we will make this point also a matter of serious self-examination ]

Address
1.

Those who, according to these distinctions, must be considered as devoid of real Christianity

[Remember who it is that cuts you off from the number of true Christians: it is not man, but God, even that God who will judge you in the last day according to his own word. O continue not in such a state; but seek that circumcision of the heart which, though condemned by men, shall ultimately have praise of God.]

2.

Those who have reason from the foregoing remarks to hope that they are Christians indeed

[What reason have you to bless God for the mercies that have been vouchsafed to you! But remember, it is not by past experience merely you are to judge, but by the continued habit of your mind. Rest not satisfied with any thing you have known; lest you begin in the Spirit, and end in the flesh. The text does not characterize the Christian by what he has done, but by what he yet does: and therefore press forward, forgetting what is behind, and reaching forth unto what is before: and as you have received how to walk and to please God, so endeavour to abound more and more,]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

3 For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

Ver. 3. For we are the circumcision ] Such as have our luxuriancies lopped off, our unruly passions mortified, Col 2:11 , casting them away as a wretched foreskin.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

3 .] for WE are the , the real CIRCUMcision (whether bodily circumcised, or not there would be among them some of both sorts: see Rom 2:25 ; Rom 2:29 ; Col 2:11 ), who serve (pay religious service and obedience) by the Spirit of God (cf. Joh 4:23-24 . The dative is instrumental, Rom 8:13 , expressing the agent, whereby our service is rendered: see Rom 5:5 ; Rom 8:14 ; Rom 12:1 ; Heb 9:14 . The emphasis is on it: for both profess a . The is expressed for solemnity), and glory in (stress on , are not ashamed of Him and seek our boast in circumcision, or the law, but make our boast in Him) Christ Jesus, and trust not in the flesh (stress on ‘but, in the Spirit in our union with Christ’).

Fuente: Henry Alford’s Greek Testament

Phi 3:3 . . The contrast drawn, which has already been before his mind in the ironical expression . . In LXX it is only found in Gen 17:12 , Exo 4:25 (Jer 11:16 has another sense). The verb is very common. Perhaps the choice of this particular compound to denote the rite of circumcision is due, as Dsm [26] . ( BS [27] . , p. 151) suggests, to the Egyptian use of it as a technical term for the same custom, long in vogue among the Egyptians. Examples are found in the Papyri. Paul uses it here in its strict sense as a token of participation in the covenant with God and of obligation to maintain it. But the further idea belonged to it of being the outward symbol of an inward grace. Cf. Deu 30:6 . As the rite was regarded essentially as one of purification, the grace associated with it was a cleansing process. This explains expressions like that in Jer 9:26 , etc. . The participle has become a noun denoting a class of men, spiritual worshippers. Contrast Heb 8:5 ; Heb 13:10 , and cf. Heb 9:14 . Most edd. with a number of high authorities read (see crit. note supr. ). This gives a peculiar combination: “who worship by the Spirit of God”. But the occurrence of immediately after clearly suggests the favourite Pauline antithesis of and . In that case , which is supported by some excellent evidence, would be the natural reading, governed by . Aptly parallel is Rom 1:9 , . Certainly , as the more difficult reading, must be considered. But as had come to have the technical sense of worshipping God, the word might be altered at an early date to get rid of a superfluity. . In LXX it is used exclusively of the service of God, true or false. But it is distinguished from its synonym as including the worship of the people as well as the ritual of the priests and Levites. See esp [28] . SH [29] . on Rom 1:9 . . One of the Apostle’s most characteristic words. It expresses with great vividness the high level of Christian life at which he is living: “exulting in Christ Jesus”. It belongs to the same triumphant mood which finds utterance so often in this Epistle in . This victorious Christian gladness ought to sweep them past all earthly formalism and bondage to “beggarly elements”. . . (instead of ) emphasises the actual condition of their own Christian life. . On the phrase see Dsm [30] . , N.T. Formel “ in Christo ,” p. 125, who regards it as following the analogy of the Pauline . This is manifestly so in our instance where the expressions stand in juxtaposition. Carnem appellat quicquid est extra Christum (Calvin). Here has a double antithesis, both . . and . The ordinary use of “self” in the popular religious vocabulary corresponds with wonderful accuracy to the Pauline (so also Moule). For a strangely kindred conception cf. Seneca, ad Marc. , 24, 5: illi ( animo ) cum hac carne grave certamen est (quoted by Hltzm [31] . , N.T. Th. , ii., p. 21). Of course has become a technical term in Paul’s controversy with the Judaisers, and that particular side of its meaning must always be kept in view (see Romans and Galatians passim ). . The word occurs no less than six times in this short Epistle. Paul has reached firm convictions on the highest things. He knows what he believes and what he rejects. That is the real explanation of his strong, exultant joy.

[26] Deissmann ( BS. = Bibelstudien, NBS. = Neue Bibelstudien ).

[27] . Bibelstudien

[28] especially.

[29] . Sanday and Headlam ( Romans ).

[30] Deissmann ( BS. = Bibelstudien, NBS. = Neue Bibelstudien ).

[31] tzm. Holtzmann.

Fuente: The Expositors Greek Testament by Robertson

the circumcision. i.e. the true circumcision. Greek. peritome. Note the Paronomasia (App-6) Katatome, peritome.

worship. App-137 and App-190.

God. App-98. All the texts have Theou., instead of Theo, making it dependent upon pneumati, and reading, “worship by the spirit of God”, i.e. the new nature. App-101. Compare Rom 8:9.

and rejoice = rejoicing, or glorying.

Christ Jesus. App-98.

have, &c. = not (App-105) trusting (App-150.)

Fuente: Companion Bible Notes, Appendices and Graphics

3.] for WE are the , the real CIRCUMcision (whether bodily circumcised, or not-there would be among them some of both sorts: see Rom 2:25; Rom 2:29; Col 2:11), who serve (pay religious service and obedience) by the Spirit of God (cf. Joh 4:23-24. The dative is instrumental, Rom 8:13,-expressing the agent, whereby our service is rendered: see Rom 5:5; Rom 8:14; Rom 12:1; Heb 9:14. The emphasis is on it: for both profess a . The is expressed for solemnity), and glory in (stress on ,-are not ashamed of Him and seek our boast in circumcision, or the law, but make our boast in Him) Christ Jesus, and trust not in the flesh (stress on -but, in the Spirit-in our union with Christ).

Fuente: The Greek Testament

Php 3:3. , for) This gives the reason why in Php 3:2 he separates and banishes the others to such a distance, [and also why he calls the external circumcision of the flesh only concision.-V.g.]- , the circumcision) The abstract for the concrete; the true people.-, in the spirit) not in the letter, Rom 2:29.- , serving God in the spirit) So Rom 1:9.[33]-, glorying, rejoicing) This is more than , trusting, having confidence.

[33] , not in the flesh) in carnal circumcision and origin (stock), ver. 5.-V. g.

Fuente: Gnomon of the New Testament

Php 3:3

Php 3:3

for we are the circumcision,-Christians have put off the body of the sins, are the circumcised, having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead. (Col 2:12).

who worship by the Spirit of God, and glory in Christ Jesus,-They are the true circumcision who worship God in the Spirit, and rejoice in Christ Jesus, but have no confidence in the flesh to save. The fleshly has given way to the spiritual circumcision. That which is of the flesh is the concision. Jesus said: But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth. (Joh 4:23). Circumcision and descent from Abraham of the flesh can no longer save.

and have no confidence in the flesh:-[Flesh is here the antithesis both to Christ Jesus and the Spirit. What the apostle meant by the term is explained very fully in the two following verses. It includes all that a Jew valued most, and all that was the source of his vaunted righteousness, all that led to the familiar contempt for those who stood outside the covenant, but with special emphasis on the thought that the Jewish confidence was primarily based on the fleshly act of circumcision which widened out into confidence founded on ones own effort to attain righteousness as contrasted with that rooted in the consciousness that righteousness is only attainable in union with Christ and through the instrumentality of the Holy Spirit.]

Fuente: Old and New Testaments Restoration Commentary

we: Gen 17:5-11, Deu 10:16, Deu 30:6, Jer 4:4, Jer 9:26, Rom 2:25-29, Rom 4:11, Rom 4:12, Col 2:11

worship: Mal 1:11, Joh 4:23, Joh 4:24, Rom 1:9, Rom 7:6, Rom 8:15, Rom 8:26, Rom 8:27, Eph 6:18, Jud 1:20

rejoice: Phi 3:7-9, Psa 105:3, Isa 45:25, Jer 9:23, Jer 9:24, 1Co 1:29-31, Gal 6:13, Gal 6:14

have: Phi 3:4-6, 1Pe 1:23-25

Reciprocal: Gen 17:10 – Every Lev 23:40 – rejoice Lev 26:41 – their uncircumcised Deu 27:7 – rejoice Jdg 9:19 – rejoice 1Sa 2:1 – My heart 1Sa 14:6 – uncircumcised 1Ch 15:25 – with joy 2Ch 6:41 – thy saints Psa 32:11 – Be glad Psa 106:5 – rejoice Psa 149:2 – let the Son 1:4 – we will be Son 8:1 – I would Isa 25:9 – we will Isa 27:6 – General Isa 41:16 – thou shalt rejoice Jer 4:2 – and in him Jer 31:31 – with Eze 28:10 – the deaths Joe 2:23 – rejoice Luk 1:33 – the Luk 1:46 – General Joh 1:47 – Behold Joh 3:10 – and knowest Act 7:51 – uncircumcised Act 8:39 – and he Act 10:35 – in Act 15:1 – Except Act 15:31 – they rejoiced Rom 2:17 – thou art Rom 2:26 – General Rom 2:29 – spirit Rom 3:30 – General Rom 5:11 – but we Rom 7:25 – thank God Rom 9:7 – because Rom 14:17 – peace Rom 16:17 – cause 1Co 1:31 – General 1Co 10:18 – Israel 1Co 15:31 – protest 2Co 10:17 – General 2Co 11:17 – foolishly 2Co 11:21 – whereinsoever Gal 6:16 – the Israel Eph 2:11 – Uncircumcision Phi 1:26 – General Phi 2:1 – any consolation Phi 3:1 – rejoice Phi 3:2 – the Tit 1:10 – specially Jam 1:9 – rejoice 1Pe 1:6 – ye greatly 1Pe 1:8 – believing Rev 19:7 – be glad Rev 19:10 – worship

Fuente: The Treasury of Scripture Knowledge

(Php 3:3.) -For we are the circumcision. The gives a reason. Those Judaists are but the concision, for we are the circumcision-the abstract again used for the concrete; and by the term is to be understood Paul and the members of the Philippian church, whether they were Jews or Gentiles. There were Jews in that church, and forming the original nucleus of it; though, perhaps, the greater part might be of Gentile extraction.

The members of the Christian church are now the circumcision. Theirs is a spiritual seal. Whatever the old circumcision typified, they enjoy. They are really Abraham’s children- blessed with believing Abraham. Gal 3:9; Gal 3:14; Rom 2:29; 1Co 7:19; Gal 5:2; Gal 5:6. The Jewish circumcision was a mark of Abrahamic descent. And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee, in their generations. This is my covenant, which ye shall keep, between me and you, and thy seed after thee; Every man-child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Gen 17:9-11. As the circumcised descendants of the father of the faithful, the Jews enjoyed certain privileges. They were God’s people, His by His choice, and shown to be His by His tender protection. They had access to Him in worship, and enjoyed His ordinances. They dwelt in a country which He had selected for them, and which they held by a divine charter. The true circumcision enjoys correspondent benefits, especially do they possess the promised Spirit. The spiritual offspring of Abraham have nobler gifts by far than his natural seed- blessing not wrapped up in civil franchise, or dependent upon time, or restricted to territory. So Justin says in the dialogue with Trypho,- , . See our comment on Eph 2:11, and Col 2:11 –

-who by the Spirit of God are serving. The reading , adopted by Lachmann and Tischendorf, has decided authority over the common reading . The dative form may have sprung from the idea of its connection with the participle. The differences of reading are of an early date. Augustine, Pelagius, and Ambrose refer to them-qui Spiritu Dei serviunt, vel qui Spiritu Deo serviunt. Bishop Middleton defends , misled by his own theory of the Article. See under Eph 1:17. At the same time, the language is peculiar. The verb , specially applied in the New Testament to religious service, is here used absolutely, as in Luk 2:37; Act 26:7; Heb 9:9. The phrase refers to divine influence put forth upon the heart by the Spirit of God. The words do not point out the norm-spiritualiter, as van Hengel supposes, nor yet the object-Spiritum Dei colimus, but the agency or influence which prompts and accompanies the service. The Spirit of God is He who dwells in the hearts of believers, sent by God for this purpose. It follows, indeed, as a natural inference, that if the Spirit prompt and guide the worship, it will be spiritual in its nature. There is thus a quiet but telling allusion to the external formalities of the Jewish service, to which the dogmatists were so inordinately attached. The Mosaic worship, properly so called, could be celebrated only on one spot, and according to a certain ritual. Though of divine institution, and adapted to express in a powerful form the religious emotions of the people, it often degenerated into mere parade. It became a pantomime. Jehovah represents Himself as being satiated with sacrifices, and wearied out by the heartless routine. Only on one altar could the victim be laid, and only one family was privileged to present it. But the Christian worship may be presented anywhere and at any time, in the hut and in the cathedral. The Being we worship is not confined to temples made with hands, nor yet is He restricted to any periods for the celebration of His worship. Whenever and wherever the Spirit of God moves the heart to grateful sensation, there is praise; or touches it with a profound sense of its spiritual wants, there is prayer and service. How superior this self-expansive power of Christianity to the rigid and cumbrous ceremonial of Israel after the flesh, and especially to the stiff and narrow bigotry of the concision!-

-and are making our boast in Christ Jesus. The meaning of , emphatic from its position, is different from used in the first verse. It is better rendered in Rom 2:23 than here-thou that makest thy boast in the law. They gloried not in themselves, or in anything about themselves-not in circumcision or Abrahamic descent, but in Christ Jesus, and in Him alone-not in Him and Moses-not in Son and servant alike; gloried in Him; in His great condescension; His birth and its wonders; His life and its blessings; His death and its benefits; His ascension and its pledges; His return, and its stupendous and permanent results. The spiritual circumcision boasted themselves in Christ Jesus; the implication being, that the concision boasted themselves in Moses and external privilege-

-and have no trust in the flesh. The adverb with a participle as a predicate, is an unqualified negative. Winer, 55, 5 (f), (). This clause is in contrast with the preceding clauses. What the apostle understands by , he proceeds at once to define. It is not circumcision simply, though the word occurs markedly in Gen 17:11; Gen 17:13; Lev 12:3; Rom 2:28. The flesh is another name for external privilege, such as descent, and points to such merit as pride thinks due to formal obedience. It is a ground of confidence opposed to the righteousness of Christ -verse 9. Such then, as contrasted with the concision, is the circumcision; the children of believing Abraham, and blessed with him; serving God by His Spirit in a higher and more elastic worship; glorying in Him who has won such privileges and blessings for them, and having no trust in any externals or formalities on which the Judaizer laid so much stress as securing salvation, or as bringing it within an available reach.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Php 3:3. We are the circumcision. The original word for the rite in this phrase is the one for the fleshly act, but Paul is using it in a spiritual sense. The Judaizers taught that fleshly circumcision was necessary to make one a part of God’s true people. The apostle is teaching that since physical circumcision has lost its religious significance, true circumcision is of a spiritual kind. It is the action of those who worship God in the Spirit, or according to the “law of the Spirit of life in Christ Jesus” (Rom 8:2), and not after “the law of sin and death,” which called for fleshly circumcision, and which was the system the Judaizers were trying to impose upon the Gentile Christians. (See Rom 2:29; Col 2:11.)

Fuente: Combined Bible Commentary

Php 3:3. For we are the circumcision. Since he is a Jew who is one inwardly, walking after that faith of Abraham which he had while he was yet uncircumcised, and which makes him the father of the uncircumcised, who have a faith like his. When the outward sign had no accompaniment of faith, the sign alone availed nothing. On the way in which baptism took the place of circumcision, cf. Col 2:11-12.

who worship by the Spirit of God. This is the reading of the oldest authorities. The word rendered worship is applied primarily and most frequently to external acts and ceremonial observances. St. Paul chooses it advisedly, and says, not that there will be no outward observances on the part of Christians, but that their external worship will also be done from an internal prompting of the Spirit of God. They will worship in the Spirit, because Gods Spirit will animate all they do.

and glory in Christ Jesus. Here again he is using a word which speaks of the boastings of these Judaizers. They desire to have you circumcised that they may glory in your flesh (Gal 6:13) is the same word, and in that passage he continues in the like spirit as here: but God forbid that I should glory save in the cross of our Lord Jesus Christ

and have no confidence in the flesh. The feeling which John the Baptist rebuked in the Jews, that they were sure of Gods mercy because they had Abraham to their father, had eaten all the heart out of the Jewish nation, and had made them attentive, only to the letter of the law, forgetting its spirit.

Fuente: A Popular Commentary on the New Testament

That is, we Christians are alone the true and spiritual circumcision, and accounted circumcised by God, because we have that which the outward circumcision signified, namely, the circumcision of the heart, and the mortification of all carnal lusts and desires; we have the substance of that ordinance, which is infinitely more pleasing to God than the ceremony and shadow: though you have the sign, we have the thing signified.

But how doth that appear?

Three ways; we worship God in the Spirit, we rejoice in Christ Jesus, we have no confience in the flesh.

1. We worship God in the Spirit; that is, first, We give him the worship of our souls and spirits, and do not put him off with mere bodily worship, or with the old, antiquated Jewish worship.

Secondly, We worship God in the Spirit, that is, through the assistance of the Holy SPirit; he excites and quickens to the duty,. he assists and enables in the duty, and he encourages and emboldens the soul to expect audience and acceptance after the duty.

Again, 2. We rejoice in Christ Jesus: this was a second evidence of their being the true circumcision. Let them glory in their carnal ordinance of outward circumcision, we will rejoice in Christ Jesus, who hath freed us from the slavery of that ordinance.

3. We have no confidence in the flesh, nor in circumcision, or any fleshly privileges, or carnal prerogatives: we confide only in Christ, and in nothing but Christ.

Note, That by flesh here is meant particularly the circumcision of the flesh; but more generally by flesh may be understood all the externals of religion, which men place their trust and confidence in; all outward privileges and ordinances are flesh, in the apostle’s sense here: prayer is flesh, ordinances are flesh, the righteousness of the law is flesh; nay, grace itself, trusted to, and confided in, is flesh. The sincere and serious Christian rejoices in Christ Jesus, confides in him, but dares not place any confidence in the flesh. We are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh.

Fuente: Expository Notes with Practical Observations on the New Testament

Php 3:3. For we are the circumcision The true spiritual seed of Abraham; who have the things signified by that sign, and perform that which circumcision was designed to engage men to. We are the only people now in covenant with God, who worship God in the Spirit Not barely in the letter, or by a mere external service, in attending outward ordinances, but with the spiritual worship of reverence and fear, humility and self-abasement, adoration and praise, confidence and hope, gratitude and love, subjection and obedience; of true repentance, living faith, and genuine holiness; feeling within ourselves, and manifesting to others, those dispositions and actions which are suited to the divine perfections, and to the relations in which he is pleased to stand to us; and all this through the influence of his Spirit, which can only implant these dispositions within us, and enable us to conduct ourselves accordingly. See this spiritual worship further explained in the note on Joh 4:23-24; and rejoice Or, glory, rather, as signifies; in Christ Jesus As the procuring cause of all our blessings, and the source of all our consolations; and have no confidence in the flesh In any outward advantage or prerogative, or in any performance of our own, past, present, or to come, for acceptance with God, or justification before him.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 3

We are the circumcision; that is, the true children of Abraham, and people of God. The term is used in a similar manner in Romans 2:28,29.–No confidence in the flesh; no trust in such outward bodily rites.

Fuente: Abbott’s Illustrated New Testament

3:3 {3} For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence {c} in the flesh.

(3) He shows that we ought to use true circumcision, that is, the circumcision of the heart, so that by cutting off all wicked affections by the power of Christ, we may serve God in purity of life.

(c) In outward things which do not at all pertain to the soul.

Fuente: Geneva Bible Notes

The Philippians and Paul, and all true believers, belong to a different camp, that of the true circumcision. Paul was referring to the circumcision of the heart that happens when a person trusts in Jesus Christ. The alternative is trusting in self and in rite-keeping for salvation (Rom 2:25-29; Col 2:11; Col 2:13; cf. Lev 26:41; Deu 10:16; Deu 30:6; Jer 4:4; Eze 44:7). The true circumcision refers to believers in the church, not that the church is the "new Israel." [Note: For refutation of the covenant view that the "true circumcision" refers to the church as the new Israel, see Robert L. Saucy, The Case for Progressive Dispensationalism, pp. 202-5.]

Paul used two Greek verbs that are very similar. Peritemnein means to circumcise, and katatemnein means to mutilate. Peritemnein describes the sacred sign and work of circumcision, but katatemnain, as in Lev 21:5, describes forbidden self-mutilation, such as castration and the like. So Paul says, You Jews think that you are circumcised, but really you are only mutilated. [Note: Barclay, p. 68.]

Paul used three terms to describe the false teachers (Php 3:2). He used three others to characterize the true circumcision. We worship (Gr. latreuein) God in the Spirit. The alternative is going through certain physical rituals (cf. Joh 4:23-24). Probably Paul meant that the Holy Spirit initiates worship with the result that love and service follow (cf. Joh 14:17). [Note: Hawthorne, p. 127.] Those who rely on rites and ceremonies to make themselves acceptable to God do not have the Spirit of God. They are not believers in the gospel.

Second, we glory in Christ Jesus. That is, we look to Him as the one who makes us acceptable to God rather than looking to works (cf. Jer 9:23-24; 1Co 1:31; 2Co 10:17). We focus on Him and find our satisfaction in Him because He is our Savior.

Third, we put no confidence in the flesh to make us acceptable to God. The New Testament writers used the term "flesh" (Gr. sarx) in one literal and in two metaphorical senses. Literally it refers to our bodies (Luk 24:39; et al.). Figuratively it refers to all that we were in Adam (before our salvation; Rom 7:5; Rom 8:9; et al.) and to our human nature (cf. Gal 2:20; Gal 5:17; et al.). Here Paul probably meant our human nature, what we can do without divine enablement, naturally. We do not have confidence that anything we do to our bodies, or anything we do, will make us acceptable to God but realize that trusting in Jesus Christ is what is necessary. We have no confidence in what we are by nature to make us acceptable to God. We understand that we cannot save ourselves, and we acknowledge that God must save us.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)