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Two passages in the epistles will give some idea of the spiritual meaning of
circumcision:--
"For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the
law, thy circumcision is made uncircumcision . . . . . for he is not a Jew, which is one
outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew,
which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the
letter; whose praise is not of men, but of God" (Rom. 2: 25-29).
"We are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus,
and have no confidence in the flesh" (Phil. 3: 3).
The worship of God "in spirit" must be set over against what the apostle in Col. 2:,
calls "will worship" and the observance of mere "shadows". And rejoicing in Christ
must be set over against "glorifying in the flesh" (Gal. 6: 13). "No confidence in the
flesh" sums up the whole of Col. 2: 8-23.
The circumcision of Col. 2: 11 is first defined as a "circumcision made without
hands". The word cheiropoietos, "made with hands", occurs six times in the N.T. (the
number of man and imperfection). Acheiropoietos, "not made with hands", occurs
three times in the N.T., three being the number that denotes completeness and
resurrection. The references in Heb. 9: 11 to the greater and more perfect tabernacle,
not made with hands, has the added phrase, "that is to say, not of this creation"
("building" in A.V.). That which is made with hands belongs to this creation, but that
which is not made with hands belong to the new creation. This was probably in the
apostle's mind when contrasting circumcision with the "new creature" in Gal. 6: 15:--
"For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a
new creature."
Circumcision in Col. 2: 11 is further explained as "putting off the body of the flesh
by the circumcision of Christ". The A.V. reads, "the body of the sins of the flesh", but
there is a preponderance of evidence for the omission of the words "of the sins". Sin is
not so much in view as "the flesh". When we reach Col. 2: 13 we shall find both "sins"
and "the uncircumcision of the flesh" mentioned together, but at the moment we are
concerned with the flesh and the believer.
Sin involves the whole race in condemnation (Rom. 5: 12-21). And sins are the fruits
of that root within, and cry out for justification (Rom. 3: 21-31). It is the flesh that
hinders the believer in his subsequent "going on unto perfection". For this cause the
apostle buffeted his body (I Cor. 9: 27) lest he should be disqualified. It is the
repudiation of the flesh that is uppermost in Col. 2:, and this is set forth by the rite of
circumcision.
No one is saved or justified by self-denial and the putting-off of the old man with his
deeds, but such putting-off is a "seal" and a "sign" that ministers to the comfort and
assurance of the believer. It is here, however, where the tragic mistake can be made, of
imagining self-improvement possible or acceptable. Col. 2: 11 does not turn our
attention to ourselves; it does not tell us to crucify the flesh; it does not tell us to neglect