TRV
Translation
King James Version
For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.
Complete Jewish Bible
For it is we who are the Circumcised, we who worship by the Spirit of God and make our boast in the Messiah Yeshua! We do not put confidence in human qualifications,
Berean Standard Bible
For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh—
American Standard Version
for we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh:
World English Bible Messianic
For we are the circumcision, who worship God in the Spirit, and rejoice in Messiah Yeshua, and have no confidence in the flesh;
Geneva Bible (1599)
For we are the circumcision, which worship God in the spirite, and reioyce in Christ Iesus, and haue no confidence in the flesh:
Young's Literal Translation
for we are the circumcision, who by the Spirit are serving God, and glorying in Christ Jesus, and in flesh having no trust,
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In the KJVVerse 29,425 of 31,102
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Commentary on Philippians 3 verses 1–3
1 ¶ Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe.
2 Beware of dogs, beware of evil workers, beware of the concision.
3 For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.
It seems the church of the Philippians, though a faithful and flourishing church, was disturbed by the judaizing teachers, who endeavoured to keep up the law of Moses, and mix the observances of it with the doctrine of Christ and his institutions. He begins the chapter with warnings against these seducers.
I. He exhorts them to rejoice in the Lord (Phi 3:1), to rest satisfied in the interest they had in him and the benefit they hoped for by him. It is the character and temper of sincere Christians to rejoice in Christ Jesus. The more we take of the comfort of our religion the more closely we shall cleave to it: the more we rejoice in Christ the more willing we shall be to do and suffer for him, and the less danger we shalt be in of being drawn away from him. The joy of the Lord is our strength, Neh 8:10.
II. He cautions them to take heed of those false teachers: To write the same thing to you to me indeed is not grievous, but for you it is safe; that is, the same things which I have already preached to you; as if he had said, "What has been presented to your ears shall be presented to your eyes: what I have spoken formerly shall now be written; to show that I am still of the same mind." To me indeed is not grievous. Observe, 1. Ministers must not think any thing grievous to themselves which they have reason to believe is safe and edifying to the people. 2. It is good for us often to hear the same truths, to revive the remembrance and strengthen the impression of things of importance. It is a wanton curiosity to desire always to hear some new thing. It is a needful caution he here gives: Beware of dogs, Phi 3:2. The prophet calls the false prophets dumb dogs (Isa 56:10), to which the apostle here seems to refer. Dogs, for their malice against the faithful professors of the gospel of Christ, barking at them and biting them. They cried up good works in opposition to the faith of Christ; but Paul calls them evil workers: they boasted themselves to be of the circumcision; but he calls them the concision: they rent and tore the church of Christ, and cut it to pieces; or contended for an abolished rite, a mere insignificant cutting of the flesh.
III. He describes true Christians, who are indeed the circumcision, the spiritual circumcision, the peculiar of people of God, who are in covenant with him, as the Old Testament Israelites were: We are the circumcision, who worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Here are three characters: - 1. They worshipped in the spirit, in opposition to the carnal ordinances of the Old Testament, which consist in meats, and drinks, and divers washings, etc. Christianity takes us off from these things, and teaches us to be inward with God in all the duties of religious worship. We must worship God in spirit, Joh 4:24. The work of religion is to no purpose any further than the heart is employed in it. Whatsoever we do, we must do it heartily as unto the Lord; and we must worship God in the strength and grace of the Divine Spirit, which is so peculiar to the gospel state, which is the ministration of the spirit, Co2 3:8. 2. They rejoice in Christ Jesus, and not in the peculiar privileges of the Jewish church, or what answers to them in the Christian church - mere outward enjoyments and performances. They rejoice in their relation to Christ and interest in him. God made it the duty of the Israelites to rejoice before him in the courts of his house; but now that the substance has come the shadows are done away, and we are to rejoice in Christ Jesus only. 3. They have no confidence in the flesh, in those carnal ordinances and outward performances. We must be taken off from trusting in our own bottom, that we may build only on Jesus Christ, the everlasting foundation. Our confidence, as well as our joy, is proper to him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–3. Public domain.
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TertullianAD 220
On the Apparel of Women Book II
We are the circumcision -spiritual and carnal-of all things; for both in the spirit and in the flesh we circumcise worldly principles.
TertullianAD 220
On the Apparel of Women Book II
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.
TertullianAD 220
To His Wife Book I
And so to the Law presently had to succeed the Word of God introducing the spiritual circumcision. Therefore, by means of the wide licence of those days, materials for subsequent emendations were furnished beforehand, of which materials the Lord by His Gospel, and then the apostle in the last days of the (Jewish) age, either cut off the redundancies or regulated the disorders.
AmbrosiasterAD 384
EPISTLE TO THE PHILIPPIANS 3.4
It is evident that those who are faithful are circumcised in their own hearts. By cutting away the cloud of error, they see and recognize the Lord of creation. This is what it means to “serve in the Spirit” and “glory in the Lord Jesus Christ.”
Didymus the BlindAD 398
ON THE HOLY SPIRIT 249
The word spirit signifies above all a deeper and mystic meaning in the holy Scriptures. … This construction is supported by [the verse] “We are the circumcision, who serve the Spirit of God and do not trust in the flesh.”
John ChrysostomAD 407
Homily on Philippians 10
"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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Philippians 3:3 profoundly redefines true spiritual identity, contrasting external religious markers with an internal, Spirit-led life centered on Christ. The Apostle Paul asserts that genuine believers are the true "circumcision," distinguished by their worship of God in the spirit, their exclusive joy and confidence found in Christ Jesus, and their complete renunciation of any reliance on human effort or merit for salvation. This verse serves as a foundational statement against legalism and self-righteousness, redirecting all boast and hope to Christ alone.
CONTEXT
Literary Context: Philippians 3:3 stands as a pivotal verse within Paul's impassioned warning against false teachers, specifically the Judaizers, who insisted that Gentile Christians must be circumcised and adhere to the Mosaic Law for salvation. The preceding verse, Philippians 3:2, issues a sharp caution against "dogs," "evil workers," and "mutilators of the flesh"—derogatory terms for these legalistic opponents. Verse 3 directly counters their false gospel by defining the authentic marks of God's true people. It then serves as a theological springboard for Paul's deeply personal testimony in Philippians 3:4-11, where he enumerates his own impeccable Jewish credentials only to declare them utterly worthless ("rubbish" or "dung") in comparison to the surpassing value of knowing Christ. This verse thus functions as the theological thesis for Paul's subsequent autobiographical argument for justification by faith alone.
Historical & Cultural Context: In the first century, circumcision was the preeminent sign of the Abrahamic covenant (Genesis 17:9-14), deeply ingrained in Jewish identity and religious practice. It marked one as belonging to God's chosen people and was considered essential for righteousness. The Judaizers, Jewish Christians who infiltrated various early church communities, sought to impose this and other Old Testament laws on Gentile converts, creating significant theological and practical conflict. This issue was a central point of contention, famously addressed at the Jerusalem Council in Acts 15, where the apostles affirmed salvation by grace through faith apart from the Law. Paul's letter to the Philippians, likely written from Roman imprisonment, confronts this persistent threat, emphasizing that true spiritual identity and salvation are found exclusively in Christ, not in external rituals or human merit.
Key Themes: Philippians 3:3 powerfully articulates several core themes central to Paul's theology and the book of Philippians. It fundamentally redefines True Identity for believers, shifting it from external, physical markers like circumcision to an internal, spiritual reality rooted in Christ. This verse is a cornerstone for the doctrine of Justification by Faith Alone, emphatically contrasting reliance on human effort ("the flesh") with absolute confidence in Christ. It also clarifies the nature of Authentic Worship, moving beyond mere ritualistic observance to a Spirit-led, heart-centered communion with God. Furthermore, the verse highlights the Supremacy of Christ, positioning Him as the exclusive object of the believer's joy, confidence, and the ultimate source of all spiritual blessing, a theme Paul repeatedly emphasizes throughout the letter, particularly in his calls to rejoice in the Lord.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs powerful Antithesis and Contrast throughout this verse to highlight the fundamental difference between the false gospel of the Judaizers and the true gospel of Christ. He sharply contrasts external, physical circumcision with an internal, spiritual reality, and human effort ("the flesh") with divine grace found exclusively in Christ. The term "circumcision" itself is used Metaphorically; it is redefined from a physical rite to a spiritual state, representing the true people of God who have been inwardly transformed. The emphatic "no confidence" functions as a strong Hyperbole to underscore the absolute and total rejection of self-reliance, emphasizing that any trust placed in human merit is not merely insufficient but entirely antithetical to the Christian faith. This sharp distinction serves to clarify the core of the gospel message for the Philippian believers and all subsequent generations.
THEOLOGICAL AND THEMATIC CONNECTIONS
The theological significance of Philippians 3:3 lies in its radical redefinition of identity and righteousness within the New Covenant. Paul dismantles the Old Covenant's external markers, asserting that true belonging to God's people is no longer based on physical lineage or ritual observance, but on an internal, Spirit-wrought transformation. This verse is foundational to the doctrine of justification by faith alone, emphasizing that human effort ("the flesh") is utterly incapable of meriting divine favor. Instead, all confidence and boast must be placed in Christ Jesus, whose perfect life, atoning death, and glorious resurrection provide the sole basis for a right standing with God. This spiritual reality transcends ethnic and cultural boundaries, uniting all believers in Christ as the true "circumcision," a people marked by genuine worship and an unwavering reliance on God's grace.
REFLECTION AND APPLICATION
Philippians 3:3 calls every believer to a profound self-examination regarding the source of their spiritual confidence and the nature of their worship. In a world that often values external performance, visible achievements, and self-reliance, this verse serves as a potent reminder that our standing before God is never based on what we do, but entirely on what Christ has done. Do we find ourselves subtly relying on our good deeds, our religious background, our moral uprightness, or even our theological knowledge for a sense of security or superiority? Paul's emphatic "no confidence in the flesh" challenges us to dismantle any such idols of self-righteousness. Instead, our worship should flow from a heart transformed by the Holy Spirit, marked by genuine adoration and a deep, abiding joy that finds its sole object in Christ Jesus. This means cultivating an inner life of devotion, allowing the Spirit to guide our prayers, our service, and our understanding of God, rather than merely adhering to outward forms or traditions. Our identity, our security, and our ultimate boast must be found exclusively in Him, freeing us from the endless striving for human approval or self-justification.
Questions for Reflection
FAQ
What does Paul mean by "we are the circumcision"?
Answer: By "we are the circumcision," Paul radically redefines the traditional Jewish understanding of circumcision. Historically, physical circumcision was the sign of God's covenant with Abraham (Genesis 17:9-14) and a mark of Jewish identity. However, Paul asserts that in the New Covenant, true "circumcision" is no longer a physical act but a spiritual reality. It refers to those who have experienced an inward transformation of the heart by the Holy Spirit, setting them apart for God. This concept is further developed in passages like Romans 2:28-29 and Colossians 2:11-12, where he speaks of a "circumcision made without hands," which is the spiritual cutting away of the sinful nature through union with Christ. Therefore, "we" refers to believers in Christ, both Jew and Gentile, who constitute the true people of God.
What does "no confidence in the flesh" imply for believers today?
Answer: "No confidence in the flesh" implies a complete rejection of any reliance on human effort, achievements, lineage, or external religious practices for one's salvation or standing before God. For Paul's original audience, "the flesh" included boasting in Jewish heritage, adherence to the Law, or physical circumcision. For believers today, it extends to anything we might be tempted to trust in apart from Christ: our good works, moral uprightness, church attendance, theological knowledge, social status, or even our spiritual experiences. It means recognizing that all human merit is utterly insufficient to earn God's favor or contribute to our righteousness. Our entire confidence, joy, and hope must be placed solely in the finished work of Christ Jesus, acknowledging that salvation is by grace through faith alone, as articulated in Ephesians 2:8-9.
CHRIST-CENTERED FULFILLMENT
Philippians 3:3 finds its profound Christ-centered fulfillment in the person and work of Jesus Christ, who embodies and inaugurates the New Covenant reality. The "circumcision" Paul speaks of is not merely a spiritual state but a direct result of being united with Christ in His death and resurrection. As Colossians 2:11-12 explains, believers undergo a "circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ." This spiritual transformation, cutting away the power of sin and the old nature, is accomplished through Christ's atoning sacrifice on the cross, which decisively dealt with the "flesh" and its claims. Our ability to "worship God in the spirit" is a direct consequence of Christ's ascension and the pouring out of the Holy Spirit, whom He promised (John 14:16-17). The Spirit, sent by Christ, enables true worship, making it a heartfelt and intimate communion with the Father. Furthermore, our capacity to "rejoice in Christ Jesus" is rooted in His perfect righteousness imputed to us (2 Corinthians 5:21) and His victory over sin and death, which assures our salvation and eternal hope. Therefore, "having no confidence in the flesh" is not a mere negation, but an overwhelming affirmation of Christ's all-sufficiency; He alone is the source of our righteousness, our joy, and our eternal hope, fulfilling all the shadows and types of the Old Covenant in His glorious person.