---

Paul now addresses the Jew direct.

I. THE FALSE CONCEPTIONS OF THE JEWS.

1. The Jews were —

(1) Overweeningly proud of their national name. To be entitled to the name of "Jew" was the highest of earthly honours. To be an Athenian, or a Roman, was a much inferior distinction. Nor without reason; yet they should not have carried it to so ridiculous an excess. Alas! how has the fine gold now become dim (Deuteronomy 28:37).

(2) Boastful of their religious privileges, and vainly built upon them their confidence of final safety and present acceptance with God. He possessed the law, etc. With such distinguishing favours he gave himself wondrous airs of self-importance; and looked down upon Grecian sages and Roman legislators with contempt. As to the common people among the uncircumcised, they were mere dogs and swine.

(3) Thought themselves at liberty to indulge in all manner of unrighteousness with impunity. As the special favourites of heaven, God would be tolerant of their vices, and readily sanction them in their evil propensities. What would be a damnable crime among the heathen would, in a Jew, be a small and venial offence scarcely needing forgiveness.

2. Accordingly, the apostle boldly assails their refuges of lies, and shows them that their transgressions were as abhorrent to God as the corresponding iniquities of the heathen. And here he establishes the principle, that circumcision was never meant to be a substitute for personal holiness, and can never be accepted as such, while uncircumcision will not place at a disadvantage any virtuous and well-meaning Gentile. And why? Because God regards the heart rather than the outward appearance. The sign of the covenant is of little worth unless the terms of the covenant have been apprehended and accepted by the inner man. "For he is not a Jew, which is one outwardly," etc.

3. All that is essential in this teaching belongs to us, as professedly a Christian people. We have the form of saving truth and knowledge as well as they; and we are in the same danger of resting in that form, and then making it an excuse for sin and a cloak to our unrighteousness. Baptism stands in the place of circumcision. Do we not need, then, to be taught that he is not a Christian who is one outwardly only (1 Peter 3:2).

4. This doctrine was, indeed, taught in the Old Testament, and the prophets severely rebuked their contemporaries for resting in the outward law, and thereby causing the name of Jehovah to be evil spoken of among the heathen, who, of course, judged of Him and His requirements by the conduct of His professing people (Deuteronomy 10:16; Deuteronomy 30:6; Ezekiel 36:16-21, 25-27).

II. THE INWARD, TRUE, AND SPIRITUAL RELIGION, on which the apostle so forcibly insists.

1. Its seat is in the heart. There is an outward form which is not to be despised; for wherever there is the power of godliness there will also be its appropriate expression, because a good tree must bring forth good fruit, and a pure fountain send forth pure streams. A piety which consists wholly of frames and feelings, and articles of belief, is a delusion and a snare. Yet, on the other hand, there may be an imitation of the form of godliness where its power is entirely absent. Sometimes there is a consciousness of hypocrisy, and a man puts on the livery of religion with the deliberate purpose of imposing on the world; but more frequently the error is the result of self-delusion. People observe the external proprieties of Christianity, while their hearts are utterly dark and dead. The difference between a formal Christian and a real one is that the one is an artificial tree, made of dead wood and wire, on whose branches oranges and apples are mechanically hung; while the other is a tree which bringeth forth his fruit in due season. The one is a painted fire, while the other is an altar on whose sacred hearth the flame truly burns.

2. It is not ours by nature, but it is the gift of God. By nature we have no religion, but we can, even if left to ourselves, easily acquire one. That which is outward is within the compass of our natural powers; but that which is inward and spiritual is like the flames which licked up Elijah's altar, which only Jehovah could flash forth. It is not enough that you read the Bible, say your prayers, etc. Are you the subject of a direct Divine working, changing your inward character? Is your circumcision, your consecration to God, that of the heart, "in the spirit and not in the letter: whose praise is not of men but of God"?

3. Let us delineate it. Circumcision was the sign of the covenant with Israel. God pledged Himself to be their King and Father. They, on the other hand, were to be willing to obey and serve Him. Our consecration is to be substantially of the same order. Let us view it as relating to —

(1) The will. As God's creatures, we ought to be subject to His will. Nor should this be a hardship when we reflect on His perfect wisdom, goodness, and righteousness. Yet, man is a self-willed creature. This tendency reveals itself in earliest childhood. And then, afterwards, when our thoughts are directed to a higher quarter, when we become aware of a God whom it is our duty to honour and obey, the guilty struggle is renewed. Or, perhaps, we try to put Him off with a half-hearted and pretended service. The necessity of religion and the triumph of grace is to subdue this mutinous spirit, and make us willing and ready to say, "Father, not my will, but Thine be done." Now, this subjection of the will to God shows itself in submission to His dealings with us, and obedience to His requirements of us.

(2) The motives follow the will. It is true that the will is influenced by motives; but it is also true that the will has a prior power of choosing its own motives. Now, ordinarily, men are constrained by a love of money, pleasure, power, etc. The man of God may be the subject of the same tendencies and incentives so far as they are in themselves lawful and right; but then he will not yield himself up to them blindly or absolutely; he will subordinate the whole to the supreme principle of seeking first the Divine glory and being actuated by love to God (Corinthians 10:31).

(3) The affections participate in the effects of inward holiness.

(a) Love is an acknowledged necessity of our existence. If carnally minded, our love will be impure, misleading, dangerous; but if spiritually minded, its great and all-satisfying object will be God Himself.

(b) Closely allied to love is fear; for what we love we fear to lose. And if we love God we shall fear to offend or displease Him; and having that we need have no fear beside.

(c) Where our love and fear centre thither will our desires ascend.

(d) From this feeling will spring both trust and hope. We shall confide with unfaltering affiance in Him whom our soul loveth. We shall have boldness before His presence, and know that, as He liveth, we shall live also. We shall not be dismayed by the prospect of death, or tremble when we think of judgment. Conclusion: Such is spiritual religion, the "circumcision of the heart." It is produced within us by the Holy Ghost. The instrument is the Word of truth. And especially does He employ and apply to our hearts those doctrines which relate to the atoning sacrifice of Christ, to God's readiness to be a Father to us and acknowledge us as His children, and to the dread realities of the world to come. Let us again ask ourselves if we possess real, inward, and spiritual religion? If not, a mere form and profession will be found in vain.

(T. G. Horton.)

---

---

KJV: Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

WEB: Indeed you bear the name of a Jew, and rest on the law, and glory in God,