Colossians 2:11
Verse
Context
Alive with Christ
10And you have been made complete in Christ, who is the head over every ruler and authority. 11In Him you were also circumcised, in the putting off of your sinful nature, with the circumcision performed by Christ and not by human hands.12And having been buried with Him in baptism, you were raised with Him through your faith in the power of God, who raised Him from the dead.
Sermons
T. Austin-Sparks
Arno Clemens Gaebelein 
Daniel SteeleDaniel Steele
George FoxDaniel Steele
Watchman NeeSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
In whom also ye are circumcised - All that was designed by circumcision, literally performed, is accomplished in them that believe through the Spirit and power of Christ. It is not a cutting off of a part of the flesh, but a putting off the body of the sins of the flesh, through the circumcision of Christ; he having undergone and performed this, and all other rites necessary to qualify him to be a mediator between God and man; for, being made under the law, he was subject to all its ordinances, and every act of his contributed to the salvation of men. But by the circumcision of Christ, the operation of his grace and Spirit may be intended; the law required the circumcision of the flesh, the Gospel of Christ required the circumcision of the heart. The words των ἁμαρτιων, of the sins, are omitted by ABCD*EFG, several others, by the Coptic, Ethiopic, Armenian, Vulgate, and Itala; and by Clement, Athanasius, Basil, Cyril, and several others. Griesbach has omitted them.
Jamieson-Fausset-Brown Bible Commentary
Implying that they did not need, as the Judaizers taught, the outward rite of circumcision, since they had already the inward spiritual reality of it. are--rather, as the Greek, "Ye were (once for all) circumcised (spiritually, at your conversion and baptism, Rom 2:28-29; Phi 3:3) with a (so the Greek) circumcision made without hands"; opposed to "the circumcision in the flesh made by hands" (Eph 2:11). Christ's own body, by which the believer is sanctified, is said to be "not made with hands" (Mar 14:58; Heb 9:11; compare Dan 2:45). in putting off--rather as Greek, "in your putting off"; as an old garment (Eph 4:22); alluding to the putting off the foreskin in circumcision. the body of the sins of the flesh--The oldest manuscripts read, "the body of the flesh," omitting "of the sins," that is, "the body," of which the prominent feature is fleshiness (compare Rom 8:13, where "flesh" and "the body" mutually correspond). This fleshly body, in its sinful aspect, is put off in baptism (where baptism answers its ideal) as the seal of regeneration where received in repentance and faith. In circumcision the foreskin only was put off; in Christian regeneration "the body of the flesh" is spiritually put off, at least it is so in its ideal conception, however imperfectly believers realize that ideal. by--Greek, "in." This spiritual circumcision is realized in, or by, union with Christ, whose "circumcision," whereby He became responsible for us to keep the whole law, is imputed to believers for justification; and union with whom, in all His vicarious obedience, including HIS CIRCUMCISION, is the source of our sanctification. ALFORD makes it explanatory of the previous, "a circumcision made without hands," namely, "the circumcision brought about by your union with Christ." The former view seems to me better to accord with Col 2:12; Col 3:1, Col 3:3-4, which similarly makes the believer, by spiritual union with Christ, to have personal fellowship in the several states of Christ, namely, His death, resurrection, and appearing in glory. Nothing was done or suffered by our Mediator as such, but may be acted in our souls and represented in our spirits. PEARSON'S view, however, is that of ALFORD. JOSHUA, the type (not Moses in the wilderness), circumcised the Israelites in Canaan (Jos 5:2-9) the second time: the people that came out of Egypt having been circumcised, and afterwards having died in the wilderness; but those born after the Exodus not having been so. Jesus, the Antitype, is the author of the true circumcision, which is therefore called "the circumcision of Christ" (Rom 2:29). As Joshua was "Moses' minister," so Jesus, "minister of the circumcision for the truth of God" unto the Gentiles (Rom 15:8).
John Gill Bible Commentary
In whom also ye are circumcised,.... This is said to prevent an objection that might be made to the perfection of these Gentile believers, because they were not circumcised; for the Jews thought that perfection lay in circumcision, at least that there could be no perfection without it: "great is circumcision (say they (x)), for notwithstanding all the commands which Abraham our father did, he was not called perfect until he was circumcised; as it is written, Gen 17:1; "walk before me, and be thou perfect:" which objection the apostle anticipates, by observing, that they were circumcised in Christ their head, who is made unto them sanctification; and by him as the meritorious and efficient cause of their regeneration and conversion, or internal circumcision, the antitype and perfection of circumcision in the flesh; for the former, and not the latter, is here meant: these believers were circumcised in Christ, or by him; not with external circumcision, which was peculiar to the Jews, the natural seed of Abraham, prefigured Christ, and had its accomplishment in him, the body and substance of all the shadows of the ceremonial law; and so was now nothing, either to Jew or Gentile: as for the Gentiles, they never were obliged unto it; and as for the Jews, it was an insupportable yoke to them, binding them to keep the whole law of Moses, which they could not do, and so it made nothing perfect; but Christ the substance of that, and the end of the whole law, has, the head of the body the church, in whom all the members of it are complete, and are circumcised: with the circumcision made without hands: which is that of the heart, in the spirit; every man, though he may be circumcised in the flesh, is uncircumcised in heart, until he is circumcised by Christ and his Spirit; which is done, when he is pricked to the heart, and thoroughly convinced of sin, and the exceeding sinfulness of it; when the callousness and hardness of his heart is taken off and removed, and the iniquity of it is, laid open, the plague and corruption in it discerned, and all made naked and bare to the sinner's view; and when he is in pain on account of it, is broken and groans under a sense of it, and is filled with shame for it, and loathing and abhorrence of it: now this is effected not "by the hand of man", as the Ethiopic version reads it, as outward circumcision was; this is not done by any creature whatever; not by angels, who rejoice at the repentance of sinners, but cannot produce it; nor by ministers of the Gospel, who at most are but instruments of regeneration and conversion; nor by men themselves; this is not by might or power of man, by the strength of his free will, but by the Spirit of God: for though men are sometimes exhorted to circumcise themselves, as in Deu 10:16, in order to convince them of the corruption of their nature, and the need they stand in of spiritual circumcision; yet whereas there is an utter disability in them to effect it, and they need the power and grace of God for that purpose, the Lord has graciously promised his people to do it himself for them, Deu 30:6; so that this circumcision is in the name sense made without hands, as the human nature of Christ is said to be a tabernacle not made with hands, that, is of men, but of God, being what God has pitched, and not man; and it stands opposed to circumcision in the flesh, which was made with hands, Eph 2:11; and by some instrument, as a sharp knife or stone: in putting off the body of the sins of the flesh. The Vulgate Latin version leaves out the word "sins", and so the Alexandrian copy and some others; and the Syriac version the word "body": by "the flesh" is meant corrupt nature, which is born of the flesh, and propagated in a carnal way, and is the source and spring of all sin; by "the sins" of it are intended the works of the flesh, the inward motions of sin in the members, and the outward actions of it: these are said to be a "body", because sin consists of various parts and members, as a body does; and these united together, and which receive frequent and daily additions; and which are committed and yielded to by the members of the natural body; and which body and bulk of sins arising from the corruption of nature are compared to a garment, and a very filthy one it is; in the putting off of which lies spiritual circumcision: this is done several ways; partly by Christ's wrapping himself in the sins of his people, bearing them in his body, and becoming a sacrifice for them, whereby the old man was crucified, and the body of sin destroyed; and by an application of his blood, righteousness, and sacrifice, to the consciences of his people, whereby their iniquities are caused to pass from them, and they are clothed with change of raiment; and by the power of his Spirit, laying sin under the restraints of grace, not suffering it to have dominion, but causing grace to reign through righteousness; and by the saints themselves, under the influence of grace, who put off the old man with his deeds, according to the former conversation: by the circumcision of Christ; not that with which Christ was circumcised at eight days old, that he might appear to be truly man, and a son of Abraham, and under the law, and to fulfil all the righteousness of it, but that which he by his Spirit is the author of, and what is before expressed, (x) Misn. Nedarim, c. 3. sect. 11.
Tyndale Open Study Notes
2:11 Christ performed a spiritual circumcision: Spiritual conversion to Christ is the Christian counterpart to physical circumcision. • the cutting away of your sinful nature (literally the cutting away of the body of the flesh): Just as Jewish boys have the flesh of their foreskin cut off to mark their initiation into the people of God, so believers have metaphorical flesh (translated sinful nature) cut off when they come to Christ.
Colossians 2:11
Alive with Christ
10And you have been made complete in Christ, who is the head over every ruler and authority. 11In Him you were also circumcised, in the putting off of your sinful nature, with the circumcision performed by Christ and not by human hands.12And having been buried with Him in baptism, you were raised with Him through your faith in the power of God, who raised Him from the dead.
- Scripture
- Sermons
- Commentary
Conclusion. the Basis of All
By T. Austin-Sparks0JHN 12:24ROM 6:3ROM 6:52CO 4:10GAL 2:20PHP 2:5COL 2:11T. Austin-Sparks emphasizes the universal resort of the Apostles in addressing the issues within the Church, urging believers to put aside prejudices, superficiality, and traditions to align with God's purpose. The Apostles consistently pointed to the Cross of Jesus Christ as the foundational crisis for believers, leading to an inworking and outworking of the Holy Spirit. The Holy Spirit is committed to the Cross, exposing and dealing with the self-life of believers to bring about spiritual fullness and resurrection life. Embracing the Cross is essential for gaining power over Satan and experiencing the deeper realities of Christ's work.
Epistle to the Colossians
By Arno Clemens Gaebelein0COL 1:15COL 2:8COL 2:11COL 2:14Arno Clemens Gaebelein preaches about the dangers of being led astray by false teachings and the importance of staying rooted in Christ. He emphasizes the preeminence of Christ as the Head of Creation and the Church, warning against being spoiled by worldly philosophies and traditions of men. Gaebelein highlights the mystery of God revealed in Christ, in whom believers are complete and filled with all the fullness of God. He addresses the significance of being circumcised in Christ, buried and raised with Him through faith, and the victory over principalities and powers achieved by Christ's triumph on the cross.
Seventeen Years in Canaan
By Daniel Steele0JHN 14:23PHP 3:16COL 2:11HEB 5:141JN 4:17Daniel Steele shares his journey of spiritual growth, from his early struggles with doubts and desires for a profound conversion to his eventual experience of a deep, transformative encounter with the Holy Spirit. Through earnest seeking and submission to the Holy Spirit's revealing work, Steele found freedom, leading him to a conscious and joyful presence of the Comforter in his heart. This encounter on November 17th, 1870, marked a significant turning point where Steele realized the unsearchable riches of Christ and experienced a profound love and certainty of God's presence. He testifies to the possibility of believers being perfected in holiness, living each day with a readiness for eternity and a boldness in view of the day of judgment.
Spiritual Circumcision.
By Daniel Steele0DEU 6:4DEU 30:6ROM 8:72CO 7:1COL 2:11Daniel Steele preaches about the unity between the Old Testament and the New Testament, emphasizing that they are not two different religions but one in different stages of development. He highlights the essential principle of Judaism and Christianity as supreme love to God, which is summarized in the command to love the Lord with all one's heart, soul, and might. Steele delves into the theological question of whether genuine love can be evoked by command, exploring the concept of heart-circumcision as a supernatural interposition by God to remove carnality and enable the upspringing of love. He discusses the necessity of spiritual circumcision through the new birth for perfect love to exist, pointing to the role of Christ in providing this purification from sin.
Trust Not in Man
By George Fox0DEU 10:16JER 4:4ACT 7:51ROM 2:28COL 2:11The preacher delves into the significance of circumcision in the Bible, emphasizing the transition from physical circumcision to spiritual circumcision, symbolizing a removal of sin and a new birth in Christ. The sermon explores the historical, cultural, and theological aspects of circumcision, highlighting its importance in the Old Testament and its spiritual implications in the New Testament. The preacher addresses the misconceptions and legalistic views surrounding circumcision, emphasizing the true meaning of circumcision of the heart and the need for internal transformation rather than external rituals.
Cleansing Means Empowering
By Daniel Steele0ROM 6:6EPH 5:26COL 2:11JAS 4:81JN 1:7Daniel Steele discusses the dangers of redefining biblical terms to fit modern ideologies, using the example of changing 'cleansing' to 'empowering' to avoid the true meaning of sin removal through Jesus Christ. By altering key biblical concepts, Steele highlights the risk of misleading interpretations and the importance of preserving the original intent of Scripture to avoid doctrinal errors and confusion.
The Covenant of Grace
By Watchman Nee0Faith and Trust in GodCovenant of GraceGEN 17:1ROM 4:19ROM 8:8PHP 3:3COL 2:11Watchman Nee emphasizes the significance of God's covenant of grace with Abraham, illustrating how God's silence during Abraham's self-reliance led to a deeper understanding of faith. He explains that true progress begins with God's call, not our efforts, and that the covenant, marked by circumcision, signifies a complete reliance on God rather than on the flesh. As Abraham's faith matured, he learned to trust in God's promises despite his own limitations, ultimately becoming a friend of God. The sermon highlights the importance of recognizing our helplessness and the necessity of grace in our relationship with God.
The "Seven Feet of Gravel" Cure
By Daniel Steele0ROM 12:11CO 6:13COL 2:111TH 5:23HEB 7:25Daniel Steele preaches against the belief that death is the only cure for sin, emphasizing that unbelief paralyzes the will and hinders action. He criticizes the idea that sanctification only occurs after death, arguing that many miss out on experiencing perfect love due to prejudices or reliance on human teachers. Steele highlights the importance of purifying the body in this life through faith in Christ, refuting the notion of post-mortem sanctification.
Why Has the Salt Lost Its Flavour?
By Miki Hardy0MAT 7:24MAT 16:241CO 3:10EPH 2:20PHP 3:10COL 2:11Miki Hardy addresses the prevalent problems within the Church, including division, hypocrisy, and legalism, emphasizing the need to return to the foundational doctrine of Christianity centered on Jesus Christ and His crucifixion. Hardy highlights the importance of building on the right foundation, as Apostle Paul mentions in 1 Corinthians 3:10-11, stressing that any deviation from this foundation compromises pure doctrine. The sermon delves into the significance of being crucified with Christ, surrendering our lives, and following His teachings, ultimately leading to spiritual growth and obedience through His grace.
Holiness: It's Conditions
By G. Campbell Morgan0LEV 21:5ROM 2:28PHP 3:3COL 2:11The preacher discusses the concept of false circumcision, highlighting how some individuals distort the true meaning of circumcision by focusing on outward rituals rather than the spiritual significance. Paul warns against those who preach a gospel of works, Jewish rituals, or traditions, emphasizing that true circumcision is of the heart, by the Spirit, not by outward practices. Believers are urged to worship God in spirit, rejoice in Christ Jesus, and not place confidence in outward privileges or physical appearances.
Reading on the Christian Position
By John Nelson Darby0Christian IdentityUnity in the ChurchROM 6:4COL 2:11John Nelson Darby discusses the Christian position as revealed in Romans, Colossians, and Ephesians, emphasizing that believers are dead and risen with Christ, and seated in heavenly places. He explains the significance of circumcision in Colossians as a means to set aside Judaism, highlighting that true circumcision is found in being complete in Christ. Darby argues that life must precede death in the believer's experience, and that the fullness of God is available to those in Christ. He also addresses the role of the church and the importance of maintaining unity amidst challenges, emphasizing the need for faithfulness to God's calling. The sermon concludes with a call to remain steadfast in the truth of Scripture, despite the complexities of the current church state.
St. Paul Invents Stronger Words for Complete Deliverance From Sin.
By Daniel Steele01CO 6:152CO 7:1COL 2:111TH 5:23HEB 7:25Daniel Steele preaches about the unique selection of the Greek language to convey the gospel, highlighting the avoidance of words tainted with impurity and the creation of new terms to express profound truths of Christianity. He focuses on the invented words by St. Paul to emphasize the thoroughness of the Spirit's work in sanctification, such as 'apekdusis' in Colossians 2:11 and 'holoteleis' in 1 Thessalonians 5:23. Steele delves into the significance of these words in portraying the complete separation from sin and the holistic sanctification of believers in spirit, soul, and body.
Have You Been Circumcised?
By Anton Bosch0GEN 17:23DEU 10:16JER 6:10ACT 7:51ROM 2:28PHP 3:3COL 2:11Anton Bosch delves into the significance of circumcision in the Old Testament as a sign of the covenant between God and Abraham, emphasizing that while it was not a condition for entering the covenant, it was essential for remaining a beneficiary of God's blessings. He draws parallels between physical circumcision in the Old Testament and spiritual circumcision in the New Testament, highlighting the importance of having a circumcised heart and ears to hear and understand God's Word, and to submit humbly to Him. Circumcision symbolizes not only the laying aside of negative traits but also embracing positive attributes like worshiping God in Spirit, rejoicing in Christ, and having no confidence in the flesh.
The Cross in the Christian's Life
By Henry Blackaby0ROM 3:24ROM 6:52CO 5:21GAL 2:20COL 2:11Henry Blackaby emphasizes the significance of the cross as God's decisive act in history, where sin was dealt with once and for all. Through the cross, God not only dealt with sin but also provided a way for believers to be identified with Christ's death and resurrection, enabling them to live a new life free from sin's dominion. This union with Christ in His death and resurrection empowers believers to reign with Him and experience the victory over sin and death daily.
An Expository Sermon. (1 John 4: 17, 18.)
By Daniel Steele0DEU 6:4DEU 30:6MAT 5:48JHN 14:15ROM 6:6COL 2:111JN 4:7Daniel Steele preaches on the importance of perfect love in the Christian faith, emphasizing that love and fear are the essence of religion, with Christianity being the only religion based on love. He delves into the text from 1 John 4:17-18, discussing the significance of love made perfect in casting out fear, leading to boldness in the day of judgment. Steele explains the exegesis of the text, highlighting the distinction between God's love toward us and our love toward God, ultimately pointing to the possibility of living in a state of perfect love devoid of fear.
Spiritual Circumcision
By Daniel Steele0GEN 17:1DEU 6:4ROM 2:29ROM 8:7COL 2:11Daniel Steele preaches about the remarkable transition points in the religious development of Abraham, highlighting his separation from his kindred and country at God's command, his justification by faith, and his entire sanctification as key moments in his spiritual journey. Steele emphasizes the importance of spiritual circumcision or entire sanctification as the gateway to Christian perfection and pure love, casting out all fear. He discusses the unity of Judaism and Christianity in their supreme love for God, pointing out that the Old and New Testaments reveal the same essential principle of loving God above all. Steele delves into the concept of heart circumcision, explaining that it is a necessary condition following the new birth for believers to experience perfect love and holiness.
A Confession and a Warning
By Alexander Maclaren0LUK 10:41JHN 3:32CO 4:18PHP 3:20COL 2:11The preacher emphasizes the significance of setting our minds on heavenly things, highlighting the transformation believers undergo with a new heart that desires heavenly pursuits. Believers are called to focus on eternal realities and filter their experiences through the lens of eternity, not being swayed by worldly influences but being heavenly-minded. This intentional act of directing our thoughts towards heavenly things is enabled by the Spirit and involves a continuous effort to elevate our affections and desires towards God.
The Sign of the Covenant
By F.B. Meyer0Covenant RelationshipFriendship with GodGEN 17:22CH 20:7ISA 41:8MAT 5:8JHN 15:152CO 6:17GAL 5:2PHP 3:3COL 2:11JAS 2:23F.B. Meyer emphasizes the profound relationship between God and Abraham, highlighting Abraham's status as 'the friend of God' and the significance of the covenant established through circumcision. Meyer illustrates that this friendship is not unique to Abraham but is available to all believers through Jesus Christ, who calls us friends. He outlines three essential conditions for enjoying this divine friendship: separation from sin, purity of heart, and obedience to God's commands. The sermon encourages believers to engage in open communication with God, sharing their burdens and joys, and to recognize the spiritual significance of their relationship with Him. Ultimately, Meyer calls for a deeper appreciation of the privileges of being friends with God and the transformative power of His grace.
"In the Likeness of His Death"
By T. Austin-Sparks0The Cross and New LifeIdentification with ChristROM 6:4GAL 2:20COL 2:11T. Austin-Sparks emphasizes the dual aspects of Christ's death: the substitutionary aspect, which provides vicarious redemption, and the representative aspect, which calls believers to identify with Christ's death in their own lives. He illustrates this through the lives of Abraham and Moses, highlighting the necessity of separating from the old nature to embrace the new life in Christ. Sparks points out that true spiritual service requires the crucifixion of the natural man, as the old self cannot inherit the spiritual promises. He stresses that understanding our identification with Christ's death is crucial for living a fruitful Christian life. Ultimately, the sermon calls for a deep recognition of the need for the old man to be put to death to fully experience the new life in the Spirit.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
In whom also ye are circumcised - All that was designed by circumcision, literally performed, is accomplished in them that believe through the Spirit and power of Christ. It is not a cutting off of a part of the flesh, but a putting off the body of the sins of the flesh, through the circumcision of Christ; he having undergone and performed this, and all other rites necessary to qualify him to be a mediator between God and man; for, being made under the law, he was subject to all its ordinances, and every act of his contributed to the salvation of men. But by the circumcision of Christ, the operation of his grace and Spirit may be intended; the law required the circumcision of the flesh, the Gospel of Christ required the circumcision of the heart. The words των ἁμαρτιων, of the sins, are omitted by ABCD*EFG, several others, by the Coptic, Ethiopic, Armenian, Vulgate, and Itala; and by Clement, Athanasius, Basil, Cyril, and several others. Griesbach has omitted them.
Jamieson-Fausset-Brown Bible Commentary
Implying that they did not need, as the Judaizers taught, the outward rite of circumcision, since they had already the inward spiritual reality of it. are--rather, as the Greek, "Ye were (once for all) circumcised (spiritually, at your conversion and baptism, Rom 2:28-29; Phi 3:3) with a (so the Greek) circumcision made without hands"; opposed to "the circumcision in the flesh made by hands" (Eph 2:11). Christ's own body, by which the believer is sanctified, is said to be "not made with hands" (Mar 14:58; Heb 9:11; compare Dan 2:45). in putting off--rather as Greek, "in your putting off"; as an old garment (Eph 4:22); alluding to the putting off the foreskin in circumcision. the body of the sins of the flesh--The oldest manuscripts read, "the body of the flesh," omitting "of the sins," that is, "the body," of which the prominent feature is fleshiness (compare Rom 8:13, where "flesh" and "the body" mutually correspond). This fleshly body, in its sinful aspect, is put off in baptism (where baptism answers its ideal) as the seal of regeneration where received in repentance and faith. In circumcision the foreskin only was put off; in Christian regeneration "the body of the flesh" is spiritually put off, at least it is so in its ideal conception, however imperfectly believers realize that ideal. by--Greek, "in." This spiritual circumcision is realized in, or by, union with Christ, whose "circumcision," whereby He became responsible for us to keep the whole law, is imputed to believers for justification; and union with whom, in all His vicarious obedience, including HIS CIRCUMCISION, is the source of our sanctification. ALFORD makes it explanatory of the previous, "a circumcision made without hands," namely, "the circumcision brought about by your union with Christ." The former view seems to me better to accord with Col 2:12; Col 3:1, Col 3:3-4, which similarly makes the believer, by spiritual union with Christ, to have personal fellowship in the several states of Christ, namely, His death, resurrection, and appearing in glory. Nothing was done or suffered by our Mediator as such, but may be acted in our souls and represented in our spirits. PEARSON'S view, however, is that of ALFORD. JOSHUA, the type (not Moses in the wilderness), circumcised the Israelites in Canaan (Jos 5:2-9) the second time: the people that came out of Egypt having been circumcised, and afterwards having died in the wilderness; but those born after the Exodus not having been so. Jesus, the Antitype, is the author of the true circumcision, which is therefore called "the circumcision of Christ" (Rom 2:29). As Joshua was "Moses' minister," so Jesus, "minister of the circumcision for the truth of God" unto the Gentiles (Rom 15:8).
John Gill Bible Commentary
In whom also ye are circumcised,.... This is said to prevent an objection that might be made to the perfection of these Gentile believers, because they were not circumcised; for the Jews thought that perfection lay in circumcision, at least that there could be no perfection without it: "great is circumcision (say they (x)), for notwithstanding all the commands which Abraham our father did, he was not called perfect until he was circumcised; as it is written, Gen 17:1; "walk before me, and be thou perfect:" which objection the apostle anticipates, by observing, that they were circumcised in Christ their head, who is made unto them sanctification; and by him as the meritorious and efficient cause of their regeneration and conversion, or internal circumcision, the antitype and perfection of circumcision in the flesh; for the former, and not the latter, is here meant: these believers were circumcised in Christ, or by him; not with external circumcision, which was peculiar to the Jews, the natural seed of Abraham, prefigured Christ, and had its accomplishment in him, the body and substance of all the shadows of the ceremonial law; and so was now nothing, either to Jew or Gentile: as for the Gentiles, they never were obliged unto it; and as for the Jews, it was an insupportable yoke to them, binding them to keep the whole law of Moses, which they could not do, and so it made nothing perfect; but Christ the substance of that, and the end of the whole law, has, the head of the body the church, in whom all the members of it are complete, and are circumcised: with the circumcision made without hands: which is that of the heart, in the spirit; every man, though he may be circumcised in the flesh, is uncircumcised in heart, until he is circumcised by Christ and his Spirit; which is done, when he is pricked to the heart, and thoroughly convinced of sin, and the exceeding sinfulness of it; when the callousness and hardness of his heart is taken off and removed, and the iniquity of it is, laid open, the plague and corruption in it discerned, and all made naked and bare to the sinner's view; and when he is in pain on account of it, is broken and groans under a sense of it, and is filled with shame for it, and loathing and abhorrence of it: now this is effected not "by the hand of man", as the Ethiopic version reads it, as outward circumcision was; this is not done by any creature whatever; not by angels, who rejoice at the repentance of sinners, but cannot produce it; nor by ministers of the Gospel, who at most are but instruments of regeneration and conversion; nor by men themselves; this is not by might or power of man, by the strength of his free will, but by the Spirit of God: for though men are sometimes exhorted to circumcise themselves, as in Deu 10:16, in order to convince them of the corruption of their nature, and the need they stand in of spiritual circumcision; yet whereas there is an utter disability in them to effect it, and they need the power and grace of God for that purpose, the Lord has graciously promised his people to do it himself for them, Deu 30:6; so that this circumcision is in the name sense made without hands, as the human nature of Christ is said to be a tabernacle not made with hands, that, is of men, but of God, being what God has pitched, and not man; and it stands opposed to circumcision in the flesh, which was made with hands, Eph 2:11; and by some instrument, as a sharp knife or stone: in putting off the body of the sins of the flesh. The Vulgate Latin version leaves out the word "sins", and so the Alexandrian copy and some others; and the Syriac version the word "body": by "the flesh" is meant corrupt nature, which is born of the flesh, and propagated in a carnal way, and is the source and spring of all sin; by "the sins" of it are intended the works of the flesh, the inward motions of sin in the members, and the outward actions of it: these are said to be a "body", because sin consists of various parts and members, as a body does; and these united together, and which receive frequent and daily additions; and which are committed and yielded to by the members of the natural body; and which body and bulk of sins arising from the corruption of nature are compared to a garment, and a very filthy one it is; in the putting off of which lies spiritual circumcision: this is done several ways; partly by Christ's wrapping himself in the sins of his people, bearing them in his body, and becoming a sacrifice for them, whereby the old man was crucified, and the body of sin destroyed; and by an application of his blood, righteousness, and sacrifice, to the consciences of his people, whereby their iniquities are caused to pass from them, and they are clothed with change of raiment; and by the power of his Spirit, laying sin under the restraints of grace, not suffering it to have dominion, but causing grace to reign through righteousness; and by the saints themselves, under the influence of grace, who put off the old man with his deeds, according to the former conversation: by the circumcision of Christ; not that with which Christ was circumcised at eight days old, that he might appear to be truly man, and a son of Abraham, and under the law, and to fulfil all the righteousness of it, but that which he by his Spirit is the author of, and what is before expressed, (x) Misn. Nedarim, c. 3. sect. 11.
Tyndale Open Study Notes
2:11 Christ performed a spiritual circumcision: Spiritual conversion to Christ is the Christian counterpart to physical circumcision. • the cutting away of your sinful nature (literally the cutting away of the body of the flesh): Just as Jewish boys have the flesh of their foreskin cut off to mark their initiation into the people of God, so believers have metaphorical flesh (translated sinful nature) cut off when they come to Christ.