Philippians 3 3

Philippians 3:3 kjv

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

Philippians 3:3 nkjv

For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh,

Philippians 3:3 niv

For it is we who are the circumcision, we who serve God by his Spirit, who boast in Christ Jesus, and who put no confidence in the flesh?

Philippians 3:3 esv

For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh ?

Philippians 3:3 nlt

For we who worship by the Spirit of God are the ones who are truly circumcised. We rely on what Christ Jesus has done for us. We put no confidence in human effort,

Philippians 3 verses

Philippians 3 3 Meaning

Philippians 3:3 precisely defines the identity and marks of true spiritual believers under the New Covenant, contrasting them with those who rely on external rituals or human achievements for righteousness. Paul asserts that genuine Christians are the true "circumcision," distinguished not by a physical covenant sign, but by an internal work of the Holy Spirit. This inner transformation leads them to worship God in the Spirit, find their complete joy and boast solely in Jesus Christ, and possess an absolute lack of trust in any human effort, accomplishment, or external religious practice—collectively referred to as "the flesh."

Philippians 3 3 Context

Philippians 3 opens with a vehement warning from the Apostle Paul against false teachers, specifically the Judaizers, who insisted that Gentile believers must undergo physical circumcision and adhere to Mosaic Law for salvation or spiritual completeness. Paul sharply condemns these teachers as "dogs," "evil workers," and "mutilators." In Philippians 3:1-2, he exhorts the Philippian believers to continue rejoicing in the Lord while cautioning them about these erroneous doctrines. Verse 3 directly follows this warning, providing a counter-definition of true covenant people, establishing their spiritual identity over any external or legalistic markers. This crucial verse forms the theological foundation for Paul's subsequent autobiographical account of his own abandonment of impressive "fleshly" credentials for the sake of Christ's righteousness (Phil 3:4-11), reinforcing the absolute distinction between salvation by grace through faith and salvation by human effort.

Philippians 3 3 Word analysis

• "For" (γάρ - gar): This connective word establishes a direct link to Paul's preceding warning (Phil 3:1-2), introducing the rationale and true definition behind the exhortation to "rejoice in the Lord." It grounds the following statement as an explanation for why the "dogs" are a danger and why true believers are distinct.
• "we" (ἡμεῖς - hēmeis): An emphatic personal pronoun, Paul includes himself and, by extension, all true believers. It marks a clear group distinction against the "mutilators" mentioned earlier, defining the genuine spiritual Israel.
• "are" (ἐσμὲν - esmen): The present indicative verb "to be," signifying an absolute, ongoing reality. It's a statement of intrinsic identity rather than merely an action or preference.
• "the circumcision" (περιτομή - peritomē): A powerful, ironic appropriation of a term primarily associated with physical Jewish identity. Peritomē, meaning the physical cutting, is here re-contextualized to mean spiritual identity. Paul polemically reclaims this term, asserting that true believers, whether ethnically Jewish or Gentile, are the genuine recipients and embodiment of the spiritual reality signified by circumcision—a transformed heart, not just a cut foreskin.
• "who worship" (οἱ λατρεύοντες - hoi latreuontes): A present active participle (latreuō) describing the continuing characteristic action of "the circumcision." It denotes sacred service, specifically devotional worship directed to God. It suggests heartfelt and dedicated religious service.
• "God" (Θεῷ - theō): The singular, true God, distinguished from false deities or a self-serving concept of religious devotion. The object of their worship is unequivocally divine.
• "in the Spirit" (πνεύματι - pneumati): Crucially, this phrase indicates the means and nature of true worship. Pneumati (from pneuma) here refers to the Holy Spirit. Worship is not according to external rituals, legalistic adherence, or human ability, but is an internal, Spirit-empowered and Spirit-guided devotion. This contrasts with formalistic or "fleshly" worship that lacks spiritual reality and engagement.
• "rejoice" (καυχώμενοι - kauchōmenoi): Another present active participle, meaning "to boast" or "to glory." It signifies where one places their pride, confidence, or source of honor. It is a continuous action, describing their inherent disposition.
• "in Christ Jesus" (ἐν Χριστῷ Ἰησοῦ - en Christō Iēsou): The sole object and sphere of the believer's rejoicing. Unlike the Judaizers who boasted in their lineage, Law-keeping, or circumcision, true believers find their entire confidence and glory in the person and finished work of Jesus Christ, acknowledging His supremacy and their dependence on Him for salvation and righteousness.
• "and have no confidence" (καὶ οὐκ ἔχοντες πεποίθησιν - kai ouk echontes pepoithēsin): A strong, negative statement affirming an absolute lack of trust or reliance. Ouk echontes ("not having") with pepoithēsin ("confidence," "trust," "reliance") highlights a radical abandonment of self-dependence.
• "in the flesh" (ἐν σαρκί - en sarki): Here, sarx represents more than just the physical body. It encompasses all human abilities, accomplishments, status, religious rituals (like physical circumcision), legalistic observances, lineage, or anything that can become a source of human pride, self-righteousness, or self-effort in relation to salvation and acceptance by God. It signifies reliance on anything other than Christ.

Words-group analysis

• "For we are the circumcision": This opening phrase is a bold theological re-appropriation. It's a definitive declaration of identity, asserting that true believers are the legitimate heirs to the covenant promises, distinguished by a transformed inner spiritual reality—a reality diametrically opposed to the mere physical sign that was central to the Judaizers' argument. This re-defines "circumcision" as an inward spiritual condition rather than an external ritual.
• "who worship God in the Spirit": This clause clarifies how "the circumcision" (true believers) conduct themselves in their relationship with God. It indicates a form of worship that is vibrant, authentic, and directly inspired and empowered by the Holy Spirit. It stands in contrast to rote, external, or formalistic religious observance and emphasizes a living, personal communion with the divine.
• "rejoice in Christ Jesus": This identifies the proper and singular focus of a believer's glory and confidence. Instead of boasting in personal achievements, heritage, or adherence to external law, believers find their entire reason for glorying and joy in the person and redemptive work of Jesus Christ. This shifts all praise from self to Savior, underscoring reliance on divine grace alone.
• "and have no confidence in the flesh": This final, emphatic declaration completes the definition of true spiritual circumcision by stating what it absolutely is not. It mandates a radical and complete rejection of all human-centered merits, abilities, or religious accomplishments as a basis for acceptance by God. This stark renunciation of "the flesh" as a source of confidence is pivotal in understanding Paul's gospel of grace versus legalism.

Philippians 3 3 Bonus section

The Greek participles latreuontes (worshiping), kauchōmenoi (rejoicing), and echontes (having) grammatically elaborate and define who "we are the circumcision" refers to. They function as active characteristics of the genuine believer, describing their ongoing state. This construction lends dynamism to Paul's definition, showing that true spiritual identity is evidenced by these active traits. The concept of "circumcision of the heart," which Paul spiritualizes here, has deep roots in the Old Testament (e.g., Deut 10:16; Jer 9:26), revealing that God always sought an inner transformation, not merely an external sign. The Judaizers' error was in elevating the external sign to a saving ordinance, losing sight of its spiritual meaning. Paul will famously expand on the meaning of "no confidence in the flesh" in the following verses (3:4-6), where he details his own impressive Jewish credentials and subsequently dismisses them as worthless compared to knowing Christ. This personal testimony underlines the radical shift in values required for genuine faith.

Philippians 3 3 Commentary

Philippians 3:3 forms a foundational declaration of evangelical truth, providing a tripartite definition of true Christian identity in stark opposition to legalistic alternatives. Paul champions a "circumcision" that is spiritual, wrought by the Holy Spirit in the heart, rather than a mere physical operation. This inward mark manifests outwardly in how believers relate to God, themselves, and their salvation. First, true believers worship "in the Spirit," signifying an authentic, heartfelt, and Spirit-empowered devotion, free from superficiality or ritualistic formalism. Second, they "rejoice in Christ Jesus," directing all their glory, pride, and hope exclusively to His person and atoning work, thus disavowing any personal merit. Third, and critically, they "have no confidence in the flesh." This comprehensive rejection encompasses human effort, lineage, wisdom, self-righteousness, and any religious practice deemed meritorious apart from Christ. The verse serves as a powerful summary of salvation by grace through faith alone, highlighting that God's people are identified by an internal transformation and absolute reliance on Christ, setting the boundary against all forms of works-based righteousness. For instance, a believer's joy doesn't come from a strict performance of religious duties but from the settled reality of Christ's perfect righteousness attributed to them. They don't pray more to earn favor, but to commune with a Father who has already accepted them through the Spirit.