The Colossians did not need the rite of circumcision to make them complete, for they had received the spiritual circumcision, of which the rite was only a type. "In whom ye were also circumcised with a circumcision not made with hands, in the putting off the body of the flesh, in the circumcision of Christ." The apostle censures the ritualistic ideas of the false teachers by showing what is the nature and effect of the true circumcision.

I. ITS NATURE. It is not external, but internal, wrought by the Spirit and not by the hands of men. It is "of the heart in the spirit, and not in the letter" (Romans 2:29). It is "the circumcision of the heart," so often spoken of even in Old Testament times (Deuteronomy 10:16; Deuteronomy 30:6; Ezekiel 44:7; Acts 7:51), which ought to have accompanied the external rite. The Colossians, as Gentiles, were circumcised in this spiritual sense on the day of their conversion.

II. ITS EXTENT. "In the putting off the body of the flesh; "not in the mere cutting off of a part of the body, as in the external rite of Judaism. This language marks the completeness of the spiritual change and its effects upon both body and soul.

1. The body of flesh is more than the mere body, which is not "put off," for it is not evil, but becomes "the temple of the Holy Ghost" (1 Corinthians 3:16; 1 Corinthians 6:19). It is the body in its fleshliness, regarded as the seat of the lusts which war against the soul and bring forth fruit unto death. The expression is similar to "the old man which is corrupt" (Ephesians 4:22), "the body of sin" (Romans 6:6), and "sinful flesh," or, literally, "the flesh of sin" (Romans 8:3). The spiritual circumcision implies, not the mere putting off of one form of sin, but the putting off the whole of the power of the flesh.

2. The putting off of the body of flesh implies deliverance from the dominion of sin - dying to sin as a controlling and regulating power, so that the body, hitherto "the instrument of unrighteousness," becomes "an instrument of righteousness unto God" (Romans 6:13).

III. ITS AUTHOR. "In the circumcision of Christ;" that is, the circumcision wrought by Christ through his Spirit. Its Author is not Moses or Abraham, but Christ himself, by virtue of our union with him. The formation of Christ in the soul as the Author of a new spiritual life is "the circumcision of Christ;" it is the new birth, which, under the power of the Holy Spirit, casts off the power of corruption. It is wrought by the Lord the Spirit (2 Corinthians 3:18), and is the result of Christ dwelling in us by faith (Galatians 2:20; Ephesians 2:5-8). This is the true circumcision, "whose praise is not of man, but of God." - T. C.

I. IS INWARD AND SPIRITUAL.

II. IS COMPLETE. Manual circumcision was the cutting away of only a small part of the flesh. But the spiritual circumcision consists in putting off the whole body of our corrupt nature — the entire fleshly principle.

III. IS DIVINE. "By the circumcision of Christ." It is wrought, without hands, by the inward power of the Divine Spirit of Christ.

IV. IS REALIZED BY THE THOROUGH IDENTIFICATION OF THE BELIEVER WITH CHRIST IN HIS DEATH AND RESURRECTION.

V. IS WROUGHT IN THE SOUL BY A SPIRITUAL BAPTISM. "Buried with Him in baptism, wherein also ye are risen with Him."

VI. IS RECEIVED BY FAITH. "Through the faith of the operation of God, who hath raised Him from the dead." Faith is not a natural product of the human heart. It is a Divine gift, bestowed on man by a Divine operation.

(G. Barlow.)

I. EVERY REAL CHRISTIAN HAS EXPERIENCED THE TRUE CIRCUMCISION. The argument is that circumcision was unnecessary, since the Colossians had undergone the new birth which it signified.

1. It is spiritual, and plainly distinguished from that which was made with hands. The idea was not a novel one (Deuteronomy 10:16; Deuteronomy 30:6; Jeremiah 9:26; Ezekiel 44:7; Acts 7:51; Romans 2:28-29).

2. The true character of the operation is the putting off of the body of the flesh, "the old man," corrupt human nature, with all its carnal instincts and tendencies. Manual circumcision cut off only a small part of the flesh, the spiritual is an entire transformation of the whole man. Old habits are abandoned, evil associations forsaken, and the soul is ushered into a new life, with new thoughts, affections, etc. It is a putting on of the new man.

3. It is Divine, "the circumcision of Christ," ordained and communicated by Him, with Him for its author and model.

II. THIS TRUE CIRCUMCISION IS REALIZED ONLY IN UNION WITH CHRIST IN HIS DEATH, BURIAL, AND RESURRECTION.

1. The Saviour died for us, and when the anxious sinner trusts Christ he is regarded as having died with Him.

2. The reality of death is evinced by burial, and the death of the believer with Christ is the casting off of the body of the flesh. The old man is sepulchred.

3. The soul in regeneration arises with Christ to a new and holy life.

III. THIS UNION IS REALIZED IN THE BAPTISM. It is generally assumed that the allusion here is to immersion.

1. But it is difficult to see any resemblance between this and the depositing of Christ's body in a rock-hewn sepulchre. The reference is to the baptism of the Spirit — the Washing of regeneration (1 Corinthians 12:13, cf. 1 Corinthians 1:14). The theory of immersion is that it is the profession of a regeneration which has already taken place; but with St. Paul the burial and resurrection are coincident with the baptism. It is quite possible to die and rise with Christ without water baptism, but not without the baptism of the Spirit.

2. Why does Paul speak disparagingly of "hand-wrought" circumcision, and proclaim its needlessness, if he is to pass immediately to speak of the efficacy of "hand-wrought" baptism? To introduce that would be to introduce the very element of ceremonialism which he is denouncing.

IV. THE PRINCIPLE THROUGH WHICH THIS SPIRITUAL BAPTISM IS RECEIVED — "through faith."

1. It is surprising that so many should regard the baptism in which the disciple is said to rise with Christ as that of water. No one is raised out of water by faith, but by the arms which immersed him. The baptism of the Spirit is received by faith: an unbeliever cannot receive it.

2. "In the operation of God" does not mean that that is the origin but the object of faith. If I believe in the power that raised Christ, I believe in the power which has accepted His suretyship for me. This faith regards Christ's resurrection as the keystone of Christianity, the centre of confidence, the only basis of hope.

(J. Spence, D. D.)

There are two tendencies ever at work to corrupt religion. One is of the intellect, the temptation of the cultured few, which turns religion into theological speculation; the other of the senses, that of the vulgar many, which turns religion into a theatrical spectacle. But opposite as these are they were united at Colossae. To the teaching of the necessity of circumcision —

I. The apostle opposes the position that ALL CHRISTIAN MEN BY VIRTUE OF THEIR UNION WITH CHRIST HAVE RECEIVED THE TRUE CIRCUMCISION, of which the outward rite was the shadow, and therefore now obsolete.

1. The language points to a definite past time. When they became Christians a change passed over them parabled by circumcision,(1) It is not made with hands, i.e., it is not a rite but a reality, not transacted in the flesh but in the Spirit, not a removal of ceremonial impurity, but a cleansing of the heart (Deuteronomy 30:6).(2) It consists in the putting off of the body of the flesh "the sins of" is an interpolation — a complete stripping off from oneself, as of clothes, in contrast with a removal of a small part of the body. It is true that Christian men, alas! realize this by slow degrees; but on the Divine side it is complete. Christ gives perfect emancipation, and if it is only partial it is because we have not taken the things that are freely given. The foe may keep up a guerilla warfare after he is substantially defeated, but his entire subjugation is certain if we keep hold of the strength of Christ.(3) It is of Christ; not that He submitted to it, but instituted it.

2. What is the bearing of this statement on the apostle's purpose? That circumcision is an anachronism, "as if a flower should shut, and be a bud again."(1) The true centre of gravity, of Christianity, then, is in moral transformation. Surely Christ who gives men a new life by union with Himself by faith has delivered man from the "yoke of bondage," if He has done anything at all. How far away from Paul's conception, then, are those which busy themselves with punctilios of observance! But the hatred of forms may be as completely a form as the most elaborate ritual. We need to have our eyes turned away to the far higher thing, the service of the transformed nature.(2) The conquest of the animal nature is the certain outcome of union with Christ and that alone. Paul did not regard matter as evil, as the Colossian teachers did, nor the body as the source of all sin. But he knew that the fiercest temptations came from it, and that the foulest stains upon the conscience were splashed from the mud which it threw. It is a matter of life and death to find some means of taming the animal that is in us all. We all know of wrecked lives which have been driven on the rocks by the wild passions of the flesh; and when we come to add its weaknesses, limitations, and needs, and remember how high purposes are frustrated by its shrinking from toil, and how often mists born from its undrained swamps darken the vision of truth and God, we do not need to be Gnosties to believe that goodness requires the flesh to be subdued. But no asceticisms or resolves will do what we want. Much repression may be affected by force of will, but it is like a man holding a wolf by the jaws. The arms begin to ache and the grip to grow slack, and he feels his strength ebbing, and knows that as soon as he lets go the brute will be at his throat. Nothing tames the wild beast in us but Christ. He binds it in a silken lash, and that gentle constraint is strong because the fierceness is gone. Christianity would be easy were it a round of observances. Anybody can fast or wear a hair shirt, but the putting off of the body of the flesh is a harder thing. Emotion, theology, ceremonial, may have their value, but a religion that includes them all and leaves out the subjugation of the flesh is worthless. If we are in Christ we shall not live in the flesh.

II. Paul meets the false teaching by a reference to CHRISTIAN BAPTISM AS BEING THE CHRISTIAN SIGN OF THE INWARD CHANGE.

1. The form of expression in the Greek implies that the circumcision and burial with Christ in baptism are contemporaneous. You have been baptized — does not that express all that circumcision meant and more?(1) This reference is quite consistent with the subordinate importance of ritual. Some forms are necessary to a visible Church, and Christ has given us two: one symbolizing the initial spiritual act of Christian life, and the other the constantly repeated process of Christian nourishment.(2) The form here presupposed is immersion.(3) There are but two theories: the one is that baptism effects the change, and elevates it into more than the importance of which Paul sought to deprive circumcision, confuses the distinction between the Church and the world, lulls men into a false security, obscures the central truth of Christianity that faith makes a Christian, gives the basis for a portentous sacer-dotalism, and is shivered to pieces against the plain facts of daily life. But it is conclusively disposed of by the words, "through faith in the operation," etc. What remains, then, but that baptism is associated with the change, because in the Divine order it is meant to be its outward symbol?

2. Note the thoroughness of the change. It is more than a circumcision; it is burial and resurrection.(1) We partake of Christ's death inasmuch as —

(a)we ally ourselves to it by our faith as the sacrifice for our sins;

(b)by the power of His Cross we are drawn to slay our old nature, dying to the habits, desires, etc., in which we lived.(2) If we are thus made conformable to His death, we shall know the power of His resurrection.

(a)It will be a guarantee of our own.

(b)The seal of His perfect work on the Cross, and shall know it as a token of God's acceptance;

(c)the type of our spiritual resurrection now.

(A. Maclaren, D. D.)

It was with St. Paul a principle that the whole Christian life is a following of the blessed steps of one holy life, an imitation of Christ. We are in Him —

I.CONCEIVED AND BORN (Galatians 4:19).

II.CRUCIFIED (Galatians 2:20; Romans 6:5).

III.DEAD (Romans 6:3; Romans 7:4; cf. 1 Peter 4:1).

IV.BURIED (Romans 6:4).

V.RISEN (Romans 6:5; Colossians 3:1).

VI.ASCENDED AND REIGNING (Ephesians 2:4-6).What is done or suffered by Him historically is done in us analogously and mystically now, and will be completed historically and actually hereafter. This is the underlying principle of the order of the Christian year.

(Bishop Alexander.)

Colossians, PaulColossae, LaodiceaBody, Christ, Christian, Circumcised, Circumcision, Flesh, Hands, Nature, Performed, Putting, Removal, Sinful, Sins, Threw1. Paul still exhorts them to be constant in Christ;
8. to beware of philosophy, and vain traditions;
18. worshipping of angels;
20. and legal ceremonies, which are ended in Christ.

Colossians 2:11

     1680   types
     2530   Christ, death of
     6166   flesh, sinful nature
     7021   church, OT anticipations
     7422   ritual

Colossians 2:11-12

     6029   sin, forgiveness
     6030   sin, avoidance
     6755   union with Christ, nature of
     7028   church, life of
     7903   baptism
     7907   baptism, practice
     7908   baptism, significance
     7957   sacraments

Colossians 2:11-13

     6214   participation, in Christ
     6617   atonement, in NT
     7336   circumcision, spiritual

Notes on the Fourth Century
Page 238. Med. 1. In the wording of this meditation, and of several other passages in the Fourth Century, it seems as though Traherne is speaking not of himself, but of, a friend and teacher of his. He did this, no doubt, in order that he might not lay himself open to the charge of over-egotism. Yet that he is throughout relating his own experiences is proved by the fact that this Meditation, as first written, contains passages which the author afterwards marked for omission. In its original form …
Thomas Traherne—Centuries of Meditations

July 18. "Ye are Complete in Him" (Col. Ii. 10).
"Ye are complete in Him" (Col. ii. 10). In Him we are now complete. The perfect pattern of the life of holy service for which He has redeemed and called us, is now in Him in heaven, even as the architect's model is planned and prepared and completed in his office. But now it must be wrought into us and transferred to our earthly life, and this is the Holy Spirit's work. He takes the gifts and graces of Christ and brings them into our life, as we need and receive them day by day, just as the sections …
Rev. A. B. Simpson—Days of Heaven Upon Earth

January 15. "As Ye have Received Christ Jesus So Walk in Him" (Col. Ii. 6).
"As ye have received Christ Jesus so walk in Him" (Col. ii. 6). It is much easier to keep the fire burning than to rekindle it after it has gone out. Let us abide in Him. Let us not have to remove the cinders and ashes from our hearthstones every day and kindle a new flame; but let us keep it burning and never let it expire. Among the ancient Greeks the sacred fire was never allowed to go out; so, in a higher sense, let us keep the heavenly flame aglow upon the altar of the heart. It takes very much …
Rev. A. B. Simpson—Days of Heaven Upon Earth

June 2. "As Ye have Therefore Received Christ Jesus the Lord So Walk Ye in Him" (Col. Ii. 6).
"As ye have therefore received Christ Jesus the Lord so walk ye in Him" (Col. ii. 6). Here is the very core of spiritual life. It is not a subjective state so much as a life in the heart. Christ for us is the ground of our salvation and the source of our justification; Christ in us of our sanctification. When this becomes real, "Ye are dead"; your own condition, states and resources are no longer counted upon any more than a dead man's, but "your life is hid with Christ in God." It is not even always …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Christian Progress
'As therefore ye received Christ Jesus the Lord, so walk in Him, rooted and builded up in Him.'--COL. ii. 6, 7 (R.V.). It is characteristic of Paul that he should here use three figures incongruous with each other to express the same idea, the figures of walking, being rooted, and built up. They, however, have in common that they all suggest an initial act by which we are brought into connection with Christ, and a subsequent process flowing from and following on it. Receiving Christ, being rooted …
Alexander Maclaren—Expositions of Holy Scripture

The Fear which Terminates in the Second Death.
"The fearful--shall have their part in the lake which burneth with fire and brimstone; which is the second death." The terms on which only we can be Christ's disciples are laid before us in the Scriptures, and we are counselled to consider them before we engage to be his. Though Christ was born to be a king, his kingdom is not of this world. He doth not persuade men with the prospect of great things here; but on the contrary warns his followers, that "in this world they shall have tribulation;" …
Andrew Lee et al—Sermons on Various Important Subjects

Christ Triumphant
I shall this morning, by God's help, address you upon the two portions of the text. First, I shall endeavour to describe Christ as spoiling his enemies on the cross; and having done that I shall lead your imagination and your faith further on to see the Saviour in triumphal procession upon his cross, leading his enemies captive, and making a shew of them openly before the eyes of the astonished universe. I.First, our faith is invited this morning to behold CHRIST MAKING A SPOIL OF PRINCIPALITIES …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

A Warning to Believers
"Let no man beguile you of your reward."--Colossians 2:18. THERE is an allusion here to the prize which was offered to the runners in the Olympic games, and at the outset it is well for us to remark how very frequently the Apostle Paul conducts us by his metaphors to the racecourse. Over and over again he is telling us so to run that we may obtain, bidding us to strive, and at other times to agonize, and speaking of wrestling and contending. Ought not this to make us feel what an intense thing the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 61: 1915

Conflict and Comfort.
"For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; that their hearts may be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ."--COL. ii. 1, 2. Although he was in prison the Apostle was constantly at work for his Master, and not least of all at the work of prayer. If ever the words …
W. H. Griffith Thomas—The Prayers of St. Paul

Bands of Love; Or, Union to Christ. "I Drew them with Cords of a Man, with Bands of Love: and I was to them as they that Take Off the Yoke on their Jaws, and I Laid Meat unto Them. " --Hosea xi. 4.
BANDS OF LOVE; OR, UNION TO CHRIST. SYSTEMATIC theologians have usually regarded union to Christ under three aspects, natural, mystical and federal, and it may be that these three terms are comprehensive enough to embrace the whole subject, but as our aim is simplicity, let us be pardoned if we appear diffuse when we follow a less concise method. 1. The saints were from the beginning joined to Christ by bands of everlasting love. Before He took on Him their nature, or brought them into a conscious …
Charles Hadden Spurgeon—Till He Come

The Disciple, -- Master, Some People Say that the Comfort and Joy that Believers Experience...
The Disciple,--Master, some people say that the comfort and joy that believers experience are simply the outcome of their own thoughts and ideas. Is this true? The Master,--1. That comfort and abiding peace which believers have within themselves is due to My presence in their hearts, and to the life-giving influence of the fullness of the Holy Spirit. As for those who say that this spiritual joy is the result only of the thoughts of the heart, they are like a foolish man who was blind from his birth, …
Sadhu Sundar Singh—At The Master's Feet

The Faithful Steward
"GOD IS LOVE." Perfectly blessed in Himself, he desired that other intelligences should participate in his own holy felicity. This was his primary motive in creating moral beings. They were made in his own image--framed to resemble him in their intellectual and moral capacities, and to imitate him in the spirit of their deportment. Whatever good they enjoyed, like him, they were to desire that others might enjoy it with them; and thus all were to be bound together by mutual sympathy,--linked …
Sereno D. Clark—The Faithful Steward

The Subordination of the Spirit to the Father and to the Son.
From the fact that the Holy Spirit is a Divine Person, it does not follow that the Holy Spirit is in every sense equal to the Father. While the Scriptures teach that in Jesus Christ dwelt all the fullness of the Godhead in a bodily form (Col. ii. 9) and that He was so truly and fully Divine that He could say, "I and the Father are one" (John x. 30) and "He that hath seen Me hath seen the Father" (John xiv. 9), they also teach with equal clearness that Jesus Christ was not equal to the Father in …
R. A. Torrey—The Person and Work of The Holy Spirit

The Person Sanctified.
"The putting off of the body of the sins of the flesh."--Col. ii. 11. Sanctification embraces the whole man, body and soul, with all the parts, members, and functions that belong to each respectively. It embraces his person and, all of his person. This is why sanctification progresses from the hour of regeneration all through life, and can be completed only in and through death. St. Paul prays for the church of Thessalonica: "The God of peace sanctify you wholly, and may your whole spirit and soul …
Abraham Kuyper—The Work of the Holy Spirit

The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

St. Basil and St. Gregory of Nazianzum; Council of Constantinople,
PART I (AD 373-381) Although St. Athanasius was now dead, God did not fail to raise up champions for the true faith. Three of the most famous of these were natives of Cappadocia--namely, Basil, his brother Gregory of Nyssa, and his friend Gregory of Nazianzum. But although Gregory of Nyssa was a very good and learned man, and did great service to the truth by his writings, there was nothing remarkable in the story of his life; so I shall only tell you about the other two. Basil and Gregory of Nazianzum …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

His Eyes are Like a Dove's by the Rivers of Waters, Washed with Milk, and Sitting Beside Overflowing Streams.
She goes on holding up to admiration the perfection of her Bridegroom; His abundance and His wonderful qualities are the joy of the Spouse, in the midst of her misery. His eyes, says she, are so pure, so chaste and so simple, His knowledge so purified from everything material, that they are like dove's; not like doves of any common beauty, but doves washed in the milk of divine grace, which, having been given to Him without measure, has filled Him with all the treasures of the wisdom and knowledge …
Madame Guyon—Song of Songs of Solomon

Christians must not Forsake the Church of God, and Go Away and Invoke Angels And...
Christians must not forsake the Church of God, and go away and invoke angels and gather assemblies, which things are forbidden. If, therefore, any one shall be found engaged in this covert idolatry, let him be anathema; for he has forsaken our Lord Jesus Christ, the Son of God, and has gone over to idolatry. Notes. Ancient Epitome of Canon XXXV. Whoso calls assemblies in opposition to those of the Church and names angels, is near to idolatry and let him be anathema. Van Espen. Whatever the worship …
Philip Schaff—The Seven Ecumenical Councils

The Poison and the Antidote
'And they journeyed from mount Hor by the way of the Red Sea, to compare the land of Edom: and the soul of the people was much discouraged because of the way. 5. And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread. 6. And the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died. 7. Therefore …
Alexander Maclaren—Expositions of Holy Scripture

More Particularly, in what Respect Christ is Called the Truth.
But for further explaining of this matter, we would see more particularly, in what respects it is, that he is called the truth; and this will make way to our use-making of him. So, First, He is the Truth, in opposition to the shadows and types of him, under the law. Hence, as "the law," the whole Levitical and typical dispensation, "came by Moses, so grace and truth came by Jesus Christ," John i. 17. They were all shadows of him, and he is the substance and body of them all, Col. ii. 17; and this …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Faith
'The life that I now live in the flesh, I live by the faith of the Son of God.' Gal 2:20. The Spirit applies to us the redemption purchased by Christ, by working faith in us. Christ is the glory, and faith in Christ the comfort, of the gospel. What are the kinds of faith? Fourfold: (1.) An historical or dogmatic faith, which is believing the truths revealed in the Word, because of divine authority. (2.) There is a temporary faith, which lasts for a time, and then vanishes. Yet has he no root in himself, …
Thomas Watson—A Body of Divinity

In the Work of the Redemption of Man, not Only the Mercy, but Also the Justice, of God is Displayed.
In the work of the Redemption of man, not only the mercy, but also the justice, of God is displayed. 15. Man therefore was lawfully delivered up, but mercifully set free. Yet mercy was shown in such a way that a kind of justice was not lacking even in his liberation, since, as was most fitting for man's recovery, it was part of the mercy of the liberator to employ justice rather than power against man's enemy. For what could man, the slave of sin, fast bound by the devil, do of himself to recover …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

He Made the Pillars Thereof of Silver, the Couch of Gold, the Ascent Thereto of Purple; and the Midst Thereof He Strewed with Love for the Daughters of Jerusalem.
The pillars of the holy Humanity of Jesus Christ are of silver; His soul with its powers and His body with its senses being of a finished purity well set forth by the most refined and brilliant silver. His couch, which is the Divinity itself, in which Christ subsists in the person of the Word, is clearly expressed by the couch of this mysterious chariot being made all of gold, which is often put in the Scriptures for God. The ascent thereto is adorned with purple, whereby it is signified, that although …
Madame Guyon—Song of Songs of Solomon

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