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I. The state of THE UNDERSTANDING. "The eyes of your understanding being enlightened." It is in this faculty that the work of grace commences, in order to bring into a right state this leading power by which all the rest are governed. If we are Christians inwardly, then our understandings will be so enlightened as that all the truths of God essential for us to know shall be so clearly discerned as to exercise an influence as powerful as their importance demands. Hero is the great cause of error in those who fancy they have already acquired a right knowledge of the truth because they have been instructed in the Christian theory. They rest in the knowledge of some general propositions; and this is perfectly consistent with complete spiritual blindness. Christ prayed for His disciples, "Sanctify them through Thy truth: Thy word is truth." The truth of God, when apprehended by the understanding in the light of the Holy Spirit, exerts its own sanctifying influence on the soul.

II. In the state of THE JUDGMENT. "And this I pray," said the apostle (Philippians 1:9, 10), i.e., that we may come to such conclusions in our judgment respecting the truth which our understanding has admitted as shall render our knowledge of the truth practical. What is faith, in fact, intellectually considered, but an expression of our judgments on Divine truth? What is the faith of credit but the expression of our judgment on the credibility of that which we believe? And what is the faith of trust and reliance which justifies but the expression of our judgment that the great truths of Christianity are worthy of being admitted into our spirit, and rested and acted upon? It is here that we find a great difference between outward and inward Christians. The judgment of the former respecting Divine things seldom, if ever, amounts to more than a general belief of their truth. But he who possesses inward religion has been brought to this serious judgment, that he must be born again, or he cannot enter the kingdom of God; that Christ must be received, and His atonement embraced personally; that he must yield obedience to His laws. And thus it is that the state of our religion is, to a great extent, regulated by the state of our judgment in Divine things. If this judgment is weak and feeble there is little effect produced. If it is strong, and the truth of God form the continual basis of our judgment, there will be a decision of mind which operates as a principle, and rapidly becomes a habit.

III. In the state of THE WILL. When this is right, it will be clearly manifested in —

1. Submission to the Divine authority — i.e., a full acknowledgment that we belong to Christ, and have no right to ourselves. When we are brought to this state, everything that God has fixed as the object of our choice will be accepted by us readily, constantly, and fully.

2. Acquiescence in all the dispensations of Providence, even in the infliction of pain and trouble. Inward religion always brings us to imitate Him who said, "Nevertheless not as I will, but as Thou wilt."

IV. In the state of our PRINCIPLES. All are men of principle, some way or other. Sometimes the principles may be right, sometimes wrong. It is only he who is a Christian inwardly that has a principle capable of universal reference, and thus of uniform operation. The grand principle on which the men of the world act is to live to themselves. The blindness of their understanding conceals from them those true and holy principles which ought to govern their feelings and life. If we are Christians inwardly, new principles are fixed in our heart and are operating there; and they all resolve themselves into this: "We are not our own; we are bought with a price," etc. And how easy of application this is! What a universal rule it affords for the government of all our actions! If this great principle entirely governs us, it is impossible for us to be practically wrong.

V. In the state of THE FEELINGS. There are some who deny that feeling forms any essential part of religion. They might as well say, either that man has no feelings, or that there is one faculty of the mind which religion does not control. We do not say that these deep emotions are always visibly expressed, but wherever there is true piety there will be strong feelings. Look at man as God has made him, and then say if it would not be strange if the great things of eternity could be set before him, and cordially believed by him, without producing lively and constant emotion. Whatever danger may be ascribed to religious emotions, the real danger will be found to be, not so much in the emotion itself, as in the opinions and principles by which it is directed. The feelings that arise from right principles and opinions will seldom be wrong. Conclusion: As an inference from this passage, I would say —

1. That those external things which do not promote this state of mind are, as to us, whatever they may be to others, of no value at all (ver. 25). No person derives benefit merely from having heard the name of Christ, by being acquainted with the doctrines of Christianity. This doctrine of the difference between a merely outward religion, and one which is enthroned in the heart and reigns over the whole man, separates the chaff from the wheat, and ought to lead to the inquiry, in what manner we are affected by our external privileges.

2. Let not those be discouraged who find that their understandings, judgments, will, principles, and feeling are not yet exactly in the state that has been described, if they are penitently and earnestly seeking inward religion. God will not break the bruised reed, nor quench the smoking flax.

3. When we thus bring our character and experience to the test of God's holy Word, there is an impression which may almost naturally be made on our mind. We may think these requisitions of Almighty God to be somewhat severe and rigorous. But let us correct ourselves. He requires all this of us, not only as He is our Judge, but as He is our Saviour.

(R. Watson.)

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KJV: For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.

WEB: For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision.