In (2:9-15) Paul explains that a believer has been made "complete" in Christ through identification with the death, burial, and resurrection of Christ (2:11,12), out of which arise some significant benefits (2:13-15). When confronted with false teaching, most of us attack it and try to point out what is wrong with it. Paul's approach is to "accentuate the positive" and thus he reviews what the saints already possess in Christ. You will never possess any more of Christ than you do the moment of salvation, so the question is what more does a saint need to "succeed" in this life? For most of us the answer is that we need to discover more of what it means to be "in Christ" and to have Christ in us "the hope of glory", which is a lifelong process. The concept of the believer's indissoluble union with Christ, made real in personal experience, takes lifeless theory out of refrigeration and sets it in the full blaze of the warmth of intimate fellowship with the Son.

"In Him" in union with Christ or identified with Christ, we too were "circumcised". Thus the Jewish NT has "Also it was in union with Him that you were circumcised"

"Were circumcised" (peritemno from perí = around + témno = cut off) means literally to cut something off or away, signifying a removal of that which has been cut away. In this verse Paul is clearly using the well known procedure of circumcision not to describe the physical act but to describe spiritual circumcision ("without hands") that results in spiritual rebirth. Paul used circumcision similarly in Romans, addressing the Jews who had the Law and physical circumcision and yet transgressed the Law. Of these Jews, Paul declares "he is not a Jew who is one outwardly (or just because one is born of Jewish parents and is a descendant of Abraham, has gone through the Jewish ceremony of circumcision and externally conforms to the Law like the Pharisees); neither is circumcision that which is outward (external, a physical thing, something visible, that which may be seen) in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter (not by the written code, a spiritual and not a literal matter, real circumcision is heart- circumcision); and his praise is not from men, but from God." (Ro2:28-29) The NLT paraphrases it "No, a true Jew is one whose heart is right with God. And true circumcision is not a cutting of the body but a change of heart produced by God's Spirit. Whoever has that kind of change seeks praise from God, not from people." In Philippians Paul wrote that true believers (Jew and Gentile) "are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh" (Phil3:3) Again Paul reminds the Galatians that " neither is circumcision anything, nor uncircumcision, but a new creation ("the result of a new birth and a new nature in Christ Jesus, the Messiah" Amplified) (Gal6:15) The NLT paraphrase says "It doesn't make any difference now whether we have been circumcised or not. What counts is whether we really have been changed into new and different people."

Paul's instruction regarding spiritual circumcision was not new, but was taught repeatedly in the Old Testament. Although physical circumcision was a sign of covenant relationship, it was also intended to be related to spiritual circumcision of the heart.  For example, in the midst of warnings for unfaithfulness in Leviticus 26, God says "I also was acting with hostility against them, to bring them into the land of their enemies-- or if their uncircumcised heart becomes humbled so that they then make amends for their iniquity then I will remember My covenant with Jacob, and I will remember also My covenant with Isaac, and My covenant with Abraham as well, and I will remember the land.." (Lv26:41-42)

In Deuteronomy Moses commands Israel "Circumcise then your heart (clearly speaking of a inward, spiritual work not an external fleshly work), and stiffen your neck no more." (Dt10:16) Without circumcision of heart, true fear of God and true love of God are both impossible. Again in Deuteronomy Moses gives a prophesy that the day will come when "the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, in order that you may live." (Dt 30:6)

Jeremiah encourages faithless Israel  "Circumcise yourselves to the LORD and remove the foreskins of your heart..." (Jer4:4) Jeremiah records a similar message from God Who declares "Behold, the days are coming...that I will punish all who are circumcised (outwardly in the flesh) and yet uncircumcised (in corresponding inward purity from a changed heart)--Egypt, and Judah, and Edom, and the sons of Ammon, and Moab... for all the nations are uncircumcised (in heart) and all the house of Israel are uncircumcised of heart." (Jer 9:25-26) MacArthur has an interesting comment that "God selected the reproductive organ as the location of the symbol for man’s need of cleansing for sin, because it is the instrument most indicative of his depravity, since by it he reproduces generations of sinners."

Paul's use of the metaphor of circumcision implies that the "persuasive arguments" had an element of Jewish traditions of men (Col2:16,17) Paul leaves no doubt that the Colossians were freed from this physical rite which only removed a portion of the body. In contrast the "circumcision by Christ" has resulted in removal of the (entire) body of the flesh.

Due to the passing down of teaching from one rabbi to another over the centuries ("traditions of men") the true meaning and requirement of circumcision had been lost. And so by the first century we find rabbinical "traditions" teaching such fallacies as: “No circumcised Jewish man will see hell” and “Circumcision saves us from hell.” The Midrash (Midrash from Hebrew meaning to “search out” = implication of discovering truth not seen on the surface. Refers to a group of Jewish OT commentaries between AD400-1200) says “God swore to Abraham that no one who was circumcised would be sent to hell. Abraham sits before the gate of hell and never allows any circumcised Israelite to enter.” 

Charles Hodge gives an excellent principle writing that “Whenever true religion declines, the disposition to lay undo stress on external rites is stressed. The Jews when they lost their spirituality supposed that circumcision had the power to save them.” Apostasy always moves the religious focus from the inward to the outward, from humble obedience to empty formality.

Be aware that many so called "scholars" equate circumcision with baptism, reasoning that baptism has taken the place of the OT rite of circumcision. But Paul teaches that if we are Christians, we have been both circumcised and baptized, using both of these primarily with their spiritual meaning as discussed in these notes.

Ray Stedman writes: "I will never forget an incident that occurred a number of years ago here at the church. A young man came to my office carrying a thick Bible under his arm, which he had been reading. Looking at me very earnestly, he said to me, "Would you circumcise me?" After I had picked myself up from the floor, I explained to him why, one, he did not need physical circumcision, and, two, what circumcision meant. I pointed out that  it was an eloquent symbol when it was properly understood."

"Without hands" (phrase used in Mk14:58 "temple", 2C5:1 "house", and He9:11 "tent") refutes the persuasive arguments of those who demanded a literal circumcision by human hands and instead indicates an internal, supernatural, divine transaction.

Eadie comments that the saints at Colossae "had everything which it was alleged they wanted, and everything already in Christ. The heretical preceptors had enjoined upon them the rite of circumcision, but the apostle shows that it would be really a superfluous ceremony, since they had already experienced a nobler circumcision than that of the knife—for it was executed by no material hand. They were, in short, the “true circumcision”"

John Gill comments that "This circumcision "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", 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 [Dt10:16 Jer4:4] 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, [Dt30:6]; 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, [Ep2:11]; and by some instrument, as a sharp knife or stone."

IN THE REMOVAL (KJV: putting off) OF THE BODY OF THE FLESH BY THE CIRCUMCISION OF CHRIST: en te apekdusei tou somatos tes sarkos en te peritome tou Christou: (Col3:8,9; Ro6:6; Ep4:22)  (Lu2:21; 2Co5:17; Gal2:20; 4:4,5; Ep2:10-18 See Torrey's Topic: Union w/ Christ) "but in a [spiritual] circumcision [performed by] Christ by stripping off the body of the flesh (the whole corrupt, carnal nature with its passions and lusts)." (Amp) "a circumcision which consists in putting off the whole of that part of you which is dominated by sinful human nature which you were able to do by the circumcision which belongs to Christ" (Barclay), "but by the complete stripping of your natural self. This is circumcision according to Christ." (NJB), "which consists of being freed from the power of this sinful self" (GNB), "when you threw off your sinful nature in true Christian circumcision" (Weymouth), "It was through Christ’s circumcision, that is, his death, that you were made free from the power of your sinful self" (NCV), "by stripping off the corrupt nature in the circumcision performed by Christ" (ISV)

KJV adds "body of the sins of the flesh" The addition “of the sins” is an interpolation; it is absent from all the most authentic MSS.

"Removal" (apekdusis, noun form of verb apekdúomai = put off from oneself in turn from apo = away from + ekduo = to come out of something, e.g., clothing or armor) means a getting out of or stripping off of for example an old garment with the preposition "apo" adding the idea of casting the garments away from. The imagery is that of discarding or being divested of a piece of filthy clothing which is not a bad metaphor of our corrupt flesh nature inherited from Adam.  Vincent adds that apekdusis "is a strong expression for wholly putting away from one's self." Paul is saying then that in this "spiritual circumcision", "the body of the flesh" is taken off like an old garment and cast away, setting oneself free from it's dominion and power over us. Paul uses the verb form (apekdúomai) in the next chapter when he instructs saints "Do not lie to one another, since you laid aside the old self with its evil practices" (Col3:9) In other words, since in the circumcision of Christ, you have been divested of the domination and power of the fallen flesh ("old self"), you now have the inherent power to obey (in grace and empowered by the Spirit) the otherwise impossible command to stop lying!

"The body of the flesh" or "the body which consists of the flesh" where "flesh" (sarx) does not mean literal physical flesh but is used in the moral sense of that material part of men which is the seat of sin with its evil, corrupt desires and passions. Flesh is that "force in men that makes for evil." For example writing to the Galatians Paul exhorts them to "walk by the Spirit, and you will not carry out the desire of the flesh" (Ga5:16) indicating that "the flesh" has strong desires that are hostile to God and opposed to the Spirit.

This "body of the flesh" has been put off in the sense that it has been rendered inoperative. Thus in Romans Paul writes that "our old (unrenewed self, old man, our sinful, corrupt nature with evil passions and propensities) self was crucified with Him, that our body (which is the "instrument") of sin (body of sin is regarded as an organized power, acting through the members of the body) might be done away with (made ineffective and inactive for evil, deprived of its former power over us), that we should no longer be slaves to sin." (Ro6:6) The "flesh" (old self, old man) can no longer reign like a dictatorial king over us as it once did when we were unregenerate ("spiritually uncircumcised"), for its power has been broken by the circumcision in Christ. 

In a parallel teaching Paul writes that "those who belong to Christ Jesus have crucified the flesh with its passions and desires" (Gal5:24) The corrupt passions of the flesh have been put to death (circumcised, taken off, cast away) and now they are as though they were dead and have no power over us. Note that the evil nature is not totally eradicated, and we still commit sins, and will do so until we are glorified. The difference is that now that we are circumcised in Christ, we may still sin but we have a choice to not sin and we have the power to resist the impulse to commit sins.

"The flesh" has no more power over the believer than he allows it to have and this is why Paul says "put on (clothe yourself with) the Lord Jesus Christ (we are complete in Him and He is all the garment we need), and make no provision (stop thinking about sinning beforehand, stop anticipating the pleasure it will give, don't premeditate on how you will satisfy your corrupt desires, put a stop to planning for or thinking about gratifying the evil cravings of your old fallen nature) for (indulging) the flesh in regard to its lusts." (Ro13:14). In summary, Paul teaches that the physical body dominated by the evil nature is put away in favor of a physical body now dominated by the divine nature. (Ro6:13,14).

Fleshly circumcision removed only a portion of the physical body (Lu2:21). In contrast spiritual circumcision thru Christ results in the "body" or the whole corrupt, carnal nature being put away like a garment which is taken off and laid aside. Some feel this could just as easily refer to Christ's physical death.

"Having been buried with" is the Greek verb "sunthapto (sun = with - speaks of intimate union + thapto = perform funeral rites,  inter, bury) meaning to bury with someone or bury (together) with  and in context refers to a believer's burial with Christ and thus our participation in His death by virtue of union (sun ~ intimate union) with Him. "Sunthapto" is in the aorist tense which pictures our identification as a completed event in the past as was the circumcision in the previous verse.

"Baptism" (baptisma from bapto = to dip as one does a cloth into a dye changing the color) is used primarily in the spiritual sense signifying our identification with Christ.  And so when we were "buried with Him in baptism" a supernatural transaction took place. This transaction was placed on our account so to speak the moment we by faith believed ("through faith") in Christ. It is as if one was transported back in time, nailed on the Cross with Christ, buried with Him in the tomb, and raised with Him to walk in newness of life. Thus Paul declares that "we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. For if we have become united with (planted) Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection." (Ro6:4-5).

The above interpretation of "baptism" does not denigrate the significance of water baptism. In water baptism, immersion portrays burial with Christ, and coming out of the water depicts the resurrection by the power of God to “live a new life” and represents our public testimony of what took place spiritually when we initially believed. Neither the physical act of baptism nor the water saves anyone.  Baptism in water was appointed by the Lord (Mt28:19), and was the regulated public confession of faith in Him on the part of those who responded to the gospel (Acts 2:41). Have you been baptized as an act of obedience to your Lord?

MacDonald has some interesting thoughts: "Baptism is burial, the burial of all that we were as children of Adam. In baptism we acknowledge that nothing in ourselves could ever please God, and so we are putting the flesh out of God’s sight forever. But it does not end with burial. Not only have we been crucified with Christ and buried with Him, but we have also risen with Him to walk in newness of life. All of this takes place at the time of conversion."

It is sad that many modern Bible versions translate this passage in such a way it that might mislead some to believe that this circumcision in Christ actually happened WHEN they were physically baptized with water. NIV, NRSV, NASB, NKJV, KJV have an accurate rendering of the original Greek. Others such as NCV, NLT, ICB, TLB, TEV, GWT are less discriminating. For example, both the New Century Version (NCV) and the International Children's Bible (ICB) translate this verse "When you were baptized, you were buried with Christ" This translation could be used by someone to say that physical baptism brought about the spiritual results. The NLT has "For you were buried with Christ when you were baptized." Someone could say taht when I was literally baptized, the physical act of baptism resulted in my being buried with Christ. This is incorrect and adds works to faith which alone saves. Baptism into Christ occurs when we place our faith in Him which accomplishes regeneration. Baptism into water as an act to procure or assure salvation is a dead work emanating from the fallen flesh which can produce no good work (cf Ro7:18).

IN WHICH YOU WERE ALSO RAISED UP WITH HIM THROUGH FAITH IN THE WORKING ("energy") OF GOD WHO RAISED HIM FROM THE DEAD: en o kai sunêgerthête (1API) dia tes pisteos tês energeias tou theou tou egeirantos (AAPMSG) auton ek nekron:  (3:1,2; Ro6:8-11; 7:4; 1C15:20; Ep1:20; 2:4-6; 5:14) (Ro4:3, 5:1, 10:9, Lu17:5;Jn1:12,13; 3:3-7; Ac14:27; Ep1:19; 2:8; Php1:29; He12:2)   (dead Ac2:24; Ro4:24; He13:20,21)

"Were...raised up with" is the verb sunegeiro (sún = together ~ intimate union + egeíro = to raise)  means to be roused (from death) in company with and figuratively as used by Paul means to revivify spiritually.  Plutarch has a writing which uses sunegeiro in a secular sense meaning "waking up together". Practically this truth means that we now can walk in His resurrection power. The aorist tense indicates that this co-resurrection is a past completed event.

 J Vernon McGee comments that "Lord Lyndhurst was the Lord Chancellor of Great Britain and possessed a sharp legal mind. He made this statement: “I know pretty well what evidence is; and I tell you, such evidence as that for the Resurrection has never broken down yet.” The death and resurrection of Christ is an historical fact. When Christ died you and I died with Him; He took our place. And when He was raised, we were raised in Him, and we are now joined to a living Christ. It is so important for us to see that we are joined to a living Savior. It is so important to keep in mind that no outward ceremony brings us to Christ. The issue is whether or not we are born again, whether we really know Christ as Savior. If we do know Him, we are identified with Him. Identification with Christ is “putting off the body of the sins of the flesh by the circumcision of Christ,” which is a spiritual circumcision. When you put your trust in the Lord Jesus Christ, the Holy Spirit baptizes you into the body of Christ. It is by this baptism that we are identified with Christ, and we are also “risen with him”—joined to the living Christ."

Faith (pistis) that saves in Scripture is not just mental assent to truth but a firm conviction and a surrender to that truth productive of a conduct consistent with the surrender. In sum, faith shows itself genuine by a changed life. Paul is saying that faith is the means by which a believer experiences identification with Christ's resurrection.

The preposition "through" (dia) is used as a marker of instrumentality and in context explains how your spiritual resurrection was accomplished. The ordinance of water baptism as commonly practiced in most evangelical churches is the outward symbol of this inward spiritual transaction, symbolizing the death of the old self in the death of Christ and the resurrection to life in participation in His risen life. Nothing less than this makes a true Christian. Paul does say that the new life in Christ is caused or created by the act of water baptism.

The "working of God" (energeia = operative power, effectual working) is supernatural power which brought Christ back from the dead and which now energizes each believer, making it possible to fulfill the commands (for example the commands beginning in Col3:5ff) Believers are now enabled to "work out  (carry out to the goal, fully complete) your salvation with fear and trembling (self-distrust, with serious caution, tenderness of conscience, watchfulness against temptation, timidly shrinking from whatever might offend, dishonor or discredit the name of God and of Christ our Savior. It is not a slavish terror, but a wholesome, serious caution that takes heed lest one falls, constantly aware of the deceitfulness of the heart and of the insidiousness and power of inward corruption of the flesh) for it is God who is at work in you, both to will and to work for His good pleasure." (Phil2:12-13) Vincent writes that "There is a saving work which God only can do for you; but there is also a work which you must do for yourselves. The work of your salvation is not completed in God's work in you. God's work must be carried out by yourselves. “Whatever rest is provided by Christianity for the children of God, it is certainly never contemplated that it should supersede personal effort. And any rest which ministers to indifference is immoral and unreal - it makes parasites and not men. Just because God worketh in him, as the evidence and triumph of it, the true child of God works out his own salvation - works it out having really received it - not as a light thing, a superfluous labor, but with fear and trembling as a reasonable and indispensable service” (Drummond, “Natural Law in the Spiritual World,” p. 335). Human agency is included in God's completed work. In the saving work of grace, God imparts a new moral power to work."

God had power to raise Christ from the dead and He has power (energy) to give us new life in Christ by faith. McGee adds that "salvation is accomplished by the resurrection power of God. It’s not some philosophy; it’s not some gimmick; it’s not some little system; it’s not the taking of some course that will enable you to live for God."

2:13 When you were (PAP) dead in your transgressions and the uncircumcision (Ep2:11) of your flesh, He made you alive together (AAI) with Him having forgiven (AMP) us all our transgressions