For we are the circumcision, who in spirit serve God; and glory in Christ Jesus, not having confidence in the flesh.

“Plainly, a Christian will "glory" even in the flesh; but (it will be) when it has endured laceration for Christ's sake, in order that the spirit may be crowned in it, not in order that it may draw the eyes and sighs of youths after it. We are the circumcision -spiritual and carnal-of all things; for both in the spirit and in the flesh we circumcise worldly principles.”

“"For we are the circumcision"--how?--"who worship God in spirit, and have no confidence in the flesh." He said not that "we test the one circumcision and the other, which is the better of the two"; but he would not even allow it a share in the name; but what does he say? That that circumcision is "concision." Why? Because they do nothing but cut the flesh up. For when what is done is not of the law, it is nothing else than a concision and cutting up of the flesh; it was then either for this reason that he called it so, or because they were trying to cut the Church in twain; and we call the thing "cutting up" in those who do this at random, without aim and without skill. Now if you must seek circumcision, he says, you will find it among us, "who worship God in spirit," i.e. who worship spiritually. For answer me, which is superior, the soul or the body? Evidently the former. Therefore that circumcision is also superior, or rather, no longer superior, but this is the only circumcision; for while the type stood, He rightly brought it forward in conjunction, writing, "For ye shall circumcise the foreskins of your hearts." (Jerem. iv. 4.) In the same way in the Epistle to the Romans he does away with it, saying, "for he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter." (Rom. ii. 28, Rom. ii. 29.) And lastly, he takes from it the very name, "neither is it circumcision," he maintains; for the type while the reality is yet to come, is called this, but when the reality has come, it no longer retains the title. As in delineation, a man has drawn a king in outline; so long as the colors are not put on we say, Lo, there is the king, but when they are added, the type is lost in the reality, and ceases to show. And he said not, "for the circumcision is in us," but "we are the circumcision," and justly; for this is the Man, the circumcision in virtue, this is really the Man. And he did not say, "For among them is the concision"; for they themselves are henceforth in a condition of ruin and of wickedness. But no longer, says he, is circumcision performed in the body, but in the heart.”

“He set forth examples which they ought to follow; here he shows whose examples they ought to avoid. And concerning this he does three things: first, he sets forth beforehand whom they ought to avoid; second, an example of avoidance through the conduct of the saints, where it says "For we," etc.; third, he leads them to avoid those whom they considered worthy of imitation, where it says "Imitators," etc. Again, the first part is divided into three parts: first he sets forth beforehand the purpose of this teaching; second, the necessity of writing, where it says "the same things to you," etc.; third, the reason for the necessity, where it says "See," etc. The intention of the admonition is to remove the faithful Gentiles from legal observances, to which certain persons were leading them. And therefore he says "O brothers"—namely, through faith—"for the rest," that is, after I have admonished you, as above, "rejoice in the Lord" only, not in legal observances. Habakkuk 3:18: "But I will rejoice in the Lord, and I will exult in God my Jesus," etc. And this, because "the same things" which I said in your presence, it is not tedious for me to write to you in your absence. For words easily pass away, but written things remain. Ecclesiasticus 38:25: "Write wisdom in the time of leisure," etc. Jude 1:3: "Using all diligence to write to you concerning your common salvation, I had need to write to you," etc. Romans 15:15: "I have written to you, brothers, more boldly in part, as it were bringing you back into memory," etc. And the cause of this necessity is that seducers press in; and therefore it is fitting to write the truth more insistently, whence he says "See," that is, observe, etc. And he says three things about these: namely, the irrational savagery of heart; whence he says "dogs." The Gloss: it is the nature of a dog that it barks immediately out of anger, not from reason, but from habit. So also those men. Isaiah 56:11: "Most shameless dogs, they knew not fullness; these shepherds knew not understanding," etc. The last chapter of the Apocalypse: "Outside are the dogs," etc. Second, the sowing of perverse doctrine, where it says "evil workers," because they do not labor faithfully in the vineyard of the Lord, nor do they cast good seed into the field. Matthew 13:28: "An enemy man has done this," etc. 2 Timothy 2:15: "Take care to show yourself approved to God," etc. Third, of dissension, where it says "concision." And he uses this word as a rebuke against them. For they preach circumcision, which cannot stand together with the grace of Christ. Galatians 5:2: "If you are circumcised, Christ will profit you nothing." Whence, playing on the word, he says "concision," as though they have not circumcision but concision. Then when he says "But we," etc., he shows how they are to be avoided by the saints. And first, how by all; second, how by himself, where it says "wherefore," etc. He says therefore: I say that they are the concision, but we are the true circumcision, who in spirit, etc. Now circumcision is twofold, namely bodily and spiritual. Romans 2:28: "For he is not a Jew who is one openly, nor is that circumcision which is openly in the flesh; but he is a Jew who is one in secret, and circumcision is of the heart, in spirit, not in the letter," etc. For circumcision of the flesh is that which is of the excess of the flesh, but circumcision of the spirit is that by which the Holy Spirit cuts away the excessive interior concupiscences. And therefore he says "we are," etc., that is, who inwardly circumcises us to God. Romans 2: "For God is my witness, whom I serve in my spirit in the Gospel of his Son," etc. 1 Corinthians 14:15: "I will sing psalms in spirit, I will sing psalms also with the mind; I will pray in spirit, I will pray also with the mind," etc. Now circumcision was given, as is shown in Romans 4:16, so that it might be shown as a sign of Abraham's faith, namely so that his faith might be shown true, which was faith concerning the future seed. Galatians 3:16: "To Abraham were the promises spoken," etc. Circumcision, therefore, is a sign of Abraham's faith concerning Christ. He therefore is circumcised who is inwardly renewed by the Holy Spirit in Christ, who is the truth of circumcision. Colossians 2:11: "You have been circumcised with a circumcision not made by hand, in the stripping off of the body of the flesh, but in the circumcision of Christ," etc. And "not having confidence in the flesh," that is, in carnal circumcision, because, as is said in John 6:63: "It is the spirit that gives life, but the flesh profits nothing." Now "flesh" is taken in us sometimes for carnal concupiscence, sometimes for care of the flesh, and sometimes for carnal observance. And we ought to circumcise both, and not glory in them. Then when he says "although I," etc., he sets forth his own example, and first he sets forth beforehand his own eminence, which he had in the legal state; second he shows how he despised it, where it says "but what things," etc. The first he sets forth first in general; second he explains part by part, where it says "circumcised," etc. Concerning the first he does two things: first he shows the confidence which he could have had in legal observances, saying: we ought not to have confidence in legal observances, "although I have"—that is, I could have if I wished—because "in whatever anyone is bold—I speak in foolishness—I also am bold," etc., as is said in II, 21. And this even more excellently, because "I more." 2 Corinthians 11:23: "As one less wise, I say, I more," etc. And all this he brings forward so that he might more effectively destroy the legal observances. For many despise what they do not know, or do not have, and this is worth nothing; but it counts when someone has something and despises it, and does not glory in it. Thus, if the Apostle had not had a place in the legal state, it could be said that he came to the state of the Gospel for that reason. And therefore he shows through this his eminence in that state. And first as to lineage; second as to manner of life, where it says "according to the law," etc. As to the first, in three ways: as to the sacrament of his lineage, because "circumcised the eighth day." Genesis 17:10: "That it may be a sign of the covenant between me and you," etc. And he says "the eighth day," because this was the difference between proselytes and those who were of the lineage of Abraham: for the former were circumcised not on the eighth day, but already as adults when they were converted, whereas these, according to the law, were circumcised on the eighth day. Genesis 17:12: "An infant of eight days shall be circumcised among you." Thus therefore he was not as a proselyte, but as a true Israelite. Second, as to the lineage itself, and first as to the people, when he says "of the race of Israel." For from Abraham two peoples descended: one through Isaac, and the other through Ishmael. From the first, two: one through Esau, and the other through Jacob. But the two, namely those from Esau and the Ishmaelites, did not obtain the inheritance, but Jacob alone, who is also Israel. Therefore he says "of the race of Israel." 2 Corinthians 11:22: "Are they Israelites? So am I." Likewise as to the tribe, because in the tribe of Israel there were some from the handmaids, namely from Bilhah and Zilpah; some from the free women, namely Leah and Rachel; and among these certain ones were always in the worship of God, namely Levi, Judah, and Benjamin. The others, in the time of Jeroboam, were turned to idols. And therefore the tribe of Benjamin was privileged, because it was in the faith and love of his wife, and the temple was in it. Deuteronomy 33:12: "Benjamin, most beloved of the Lord, shall dwell confidently in him; as it were in a bridal chamber he shall abide all the day, and he shall rest between his shoulders," etc. Genesis 49:27: "Benjamin a ravenous wolf, in the morning shall eat the prey, and in the evening shall divide the spoil." By which Paul was prefigured, who was at one time against the Church. Third, as to name and language, when he says "Hebrew." Some say that "Hebrew" is said from Abraham: and this Augustine says, but afterward he retracts it. But it is said from Heber, concerning whom Genesis 11:14. But that it is not from Abraham is clear, because even Abraham is called a Hebrew. Genesis 14:13: "It was announced to Abraham the Hebrew." The Gloss on Genesis 11 says that in the time of Heber the lip of all peoples was divided, and that language, which was before, remained in the family of Heber, and in the worship of the one God, and among all the Hebrews. He was also born of Hebrew parents, and therefore he says "of the Hebrews." Then he shows his eminence as to manner of life. And first as to sect, when he says "according to the law, a Pharisee." Among the Jews indeed there were three sects, namely of the Pharisees, the Sadducees, and the Essenes. But the Pharisees approached more closely to the truth, because the Sadducees denied the resurrection, nor did they believe there to be angels, nor spirits. But the Pharisees confess both, as is said in Acts 23:8. And therefore in this the sect of the Pharisees is more commendable. But how he was a Pharisee is stated in Acts 26:5: "Since according to the most certain sect of our religion I lived a Pharisee." Second, as to the zeal which the Jews had, although not according to knowledge, in persecuting Christians, therefore he says "persecuting the Church of God." Galatians 1:23: "He who once persecuted us now preaches the faith which he once assailed." And Acts 26:9: "And I indeed had thought that I ought to do many things contrary to the name of Jesus of Nazareth, which also I did at Jerusalem, and many of the saints I shut up in prisons," etc. 1 Corinthians 15:9: "I am not worthy to be called an apostle, because I persecuted the Church of God." Third, as to the innocence of his manner of life. Therefore he says "according to righteousness," etc. This righteousness consists in exterior things, but the righteousness of faith is of the heart. Acts 15:9: "Purifying their hearts by faith." For, as to exterior righteousness, the Apostle lived innocently. And therefore he says "without complaint," etc. But he does not say "without sin," because complaint is the sin of scandal to one's neighbors in those things which are exterior. Luke 1:6: "Walking in all the commandments and justifications of the Lord without complaint," etc. And therefore it is not contrary to what is said in Ephesians 2:3: "Among whom we also walked," because he did not then have the true righteousness of faith, which makes a man pure, but only that of the law. Then when he says "but what things to me," etc., he shows the contempt of his eminence in legal observances. And first he shows for what reason he despised legal observances in general; second, in particular, where it says "nevertheless," etc. He says therefore: "these things which were," etc., that is, which I reckoned great, namely that I was a Pharisee, etc.—"these I have judged, because of Christ, to be losses to me," that is, I reckon that they are to my detriment. For the legal observances, which in the time of the law were efficacious, through Christ have been made harmful. And therefore he says "losses." And the end of this is Christ. And therefore he says "because of Christ." And he explains, because first, for the sake of knowing Christ; second, for the sake of gaining Christ. As to the first he says, "nevertheless I count all things to be loss"; this is true, if one relied on them. And what I once did, I reckon a loss to me, and this on account of the desire for the right knowledge of Christ my Lord. 1 Corinthians 2:2: "I judged not myself to know anything, except Jesus Christ, and him crucified." And this on account of the surpassing knowledge, etc. For this surpasses all other knowledge. For nothing better can be known than the word of God, in whom are all the treasures of wisdom and knowledge hidden, Colossians 2:3. As to the second he says, "for whom all things," etc. And first he shows that he despised legal observances for the sake of gaining Christ; second he shows that he might gain Christ, where it says "not having," etc. He says therefore, "I have counted all things loss," regarding himself toward them as toward a loss and worthless things, and this "that I may gain Christ," that is, that I may obtain him, and be joined to him through charity.”

“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 Phi 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.”

“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, καυχωμενοι, making our boast of Christ Jesus, as our only Savior, having no confidence in the flesh - in any outward rite or ceremony prescribed by the Jewish institutions.”

“For we are the circumcision. We Christians now use the only profitable and commendable spiritual circumcision; which, to the Colossians (ii. 11.) he calls the circumcision of Christ, and to the Romans (ii. 29.) circumcision of the heart in the spirit. — Not having confidence in the flesh; i.e. in such carnal ceremonies. (Witham)”

“"We are the (real) circumcision" (Rom 2:25-29; Col 2:11). worship God in the Spirit--The oldest manuscripts read, "worship by the Spirit of God"; our religious service is rendered by the Spirit (Joh 4:23-24). Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is spiritual, flowing from the inworkings of the Holy Spirit, not relating to certain isolated acts, but embracing the whole life (Rom 12:1). In the former, men trusted in something human, whether descent from the theocratic nation, or the righteousness of the law, or mortification of "the flesh" ("Having confidence," or "glorying in the flesh") [NEANDER] (Rom 1:9). rejoice in Christ Jesus--"make our boast in Christ Jesus," not in the law: the ground of their boasting. have no confidence in the flesh--but in the Spirit.”