CHAP. II. VER. 11. 125

external condition, which would imply that spiritually, or as to their internal state, they were not heathen. The context shows that it refers to cireumcision, which being a sign in the flesh, is designated with suf- ficient clearness by the expression in the text. As circumcision was a rite of divine appointment, and the seal of God’s covenant with his people, to be uncircum- cised was a great misfortune. It showed that those in that condition were without God and without hope. The apostle therefore adds, as explanatory of the pre- ceding phrase, of λεγόμενοι ἀκροβυστία, who are called Uncircumcision. This implied that they did not be- long to the covenant people of God; and in the lips of the Jews it was expressive of a self-righteous abhor- rence of the Gentiles as unclean and profane. This feeling on their part arose from their supposing that the mere outward rite of circumcision conveyed holi- ness and secured the favour of God. As the apostle knew that the circumcision of the flesh was in itself of no avail, and as he was far from sympathizing in the contemptuous feeling which the Jews entertained for the Gentiles, he tacitly reproves this spirit by designat- ing the former as the so called circumcision in the flesh, made with hands. This is a description of the Israel κατὰ σάρκα, the external people of God, who were Jews outwardly, but who were destitute of the true circum- cision which was of the heart. They were the conci- sion, as the apostle elsewhere says, we are the cireum- cision, which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh, Phil.