"In whom ye were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh, in the circumcision of Christ; having been buried with Him in baptism, wherein ye were also raised with Him through faith in the working of God, who raised Him from the dead. And you, being dead through your trespasses and the uncircumcision of your flesh, you, _I say_, did he quicken together with Him, having forgiven us all our trespasses."--COL. ii. 11-13 (Rev. Ver.).
There are two opposite tendencies ever at work in human nature to corrupt religion. One is of the intellect; the other of the senses. The one is the temptation of the cultured few; the other, that of the vulgar many. The one turns religion into theological speculation; the other, into a theatrical spectacle. But, opposite as these tendencies usually are, they were united in that strange chaos of erroneous opinion and practice which Paul had to front at Colossae. From right and from left he was assailed, and his batteries had to face both ways. Here he is mainly engaged with the error which insisted on imposing circumcision on these Gentile converts.
I. To this teaching of the necessity of circumcision, he first 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 a shadow and a prophecy, and that therefore the rite is antiquated and obsolete.
His language is emphatic and remarkable. It points to a definite past time--no doubt the time when they became Christians--when, because they were in Christ, a change passed on them which is fitly paralleled with circumcision. This Christian circumcision is described in three particulars: as "not made with hands;" as consisting in "putting off the body of the flesh;" and as being "of Christ."
It is "not made with hands," that is, it is not a rite but a reality, not transacted in flesh but in spirit. It is not the removal of ceremonial impurity, but the cleansing of the heart. This idea of ethical circumcision, of which the bodily rite is the type, is common in the Old Testament, as, for instance, "The Lord thy God will circumcise thine heart ... to love the Lord thy God with all thine heart" (Deut. xxx. 6). This is the true Christian circumcision.
It consists in the "putting off the body of the flesh"--for "the sins of" is an interpolation. Of course a man does not shuffle off this mortal coil when he becomes a Christian, so that we have to look for some other meaning of the strong words. They are very strong, for the word "putting off" is intensified so as to express a complete stripping off from oneself, as of clothes which are laid aside, and is evidently intended to contrast the partial outward circumcision as the removal of a small part of the body, with the entire removal effected by union with Christ. If that removal of "the body of the flesh" is "not made with hands," then it can only be in the sphere of the spiritual life, that is to say, it must consist in a change in the relation of the two constituents of a man's being, and that of such a kind that, for the future, the Christian shall not live after the flesh, though he live in the flesh. "Ye are not in the flesh, but in the Spirit," says Paul, and again he uses an expression as strong as, if not stronger than that of our text, when he speaks of "the body" as "being destroyed," and explains himself by adding "that henceforth we should not serve sin." It is not the body considered simply as material and fleshly that we put off, but the body considered as the seat of corrupt and sinful affections and passions. A new principle of life comes into men's hearts which delivers them from the dominion of these, and makes it possible that they should live in the flesh, not "according to the lusts of the flesh, but according to the will of God." True, the text regards this divesting as complete, whereas, as all Christian men know only too sadly, it is very partial, and realised only by slow degrees. The ideal is represented here,--what we receive "in Him," rather than what we actually possess and incorporate into our experience. On the Divine side the change is complete. Christ gives complete emancipation from the dominion of sense, and if we are not in reality completely emancipated, it is because we have not taken the things that are freely given to us, and are not completely "_in_ Him." So far as we are, we have put off "the flesh." The change has passed on us if we are Christians. We have to work it out day by day. 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.