Colossians 2:11

ἐν ᾧ. He now states in some detail what believers obtained in Christ.

καὶ περιετμήθητε. The suddenness of the reference to circumcision can only be accounted for by its being advocated by the false teachers (who were evidently Jewish), not (at any rate chiefly, cf. Colossians 2:14) because they desired the Law to be observed, as in the case of St Paul’s opponents in Galatia, but because (a) they regarded it as a prophylactic against sins (cf. Philo in Haupt), especially sins of the flesh (cf. Colossians 2:23) as well as probably, (b) they thought that it removed those who were circumcised out of the power of evil spirits into the jurisdiction of better and higher spirits, and also perhaps because (c) it was held that the higher angels were themselves created circumcised (Bk of Jubilees, XV. 27), and these their worshippers would be like them.

But St Paul says that the reality denoted by the symbol of circumcision already belongs to believers, and he will bring out even more clearly in Colossians 2:15 than in Colossians 2:10 the fact that in Christ they are superior to all spirits, bad or good.

For circumcision, starting, probably, with the thought of the consecration of the sexual powers, had long symbolised the consecration of the whole of the man to God (hence the metaphor of the circumcision of ear (Jeremiah 6:10), lips (Exodus 6:12), and heart (Leviticus 26:41) was common in the O.T. writings). But even this reality (καὶ emphatic) believers had in Christ, and St Paul cannot understand why the Colossians should go back to the symbol when they had this. Indeed, as he says in Philippians 3:3, ἡμεῖς ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες κ.τ.λ.

Observe the aorist, which refers to a definite time, in this case apparently when the faith of an individual believer was consummated in baptism.

περιτομῇ�, “with a circumcision made without hands.”

ἀχειρ., Mark 14:58 (of Christ’s resurrection body, compared to the Temple) and 2 Corinthians 5:1 (of the believer’s resurrection body, compared to a building)†. Not in the LXX.

But χειροποίητος occurs 15 times in the LXX. always of idols (except perhaps Isaiah 16:12 of an idol’s temple). It is also fairly common in the N.T., in each case with some notion of contempt, Mark 14:58 (the Temple); Acts 7:48; Acts 17:24 (temples generally; cf. Hebrews 9:24).

In Hebrews 9:11 the tabernacle of Christ’s body, or rather perhaps the antitypical and heavenly tabernacle of which He is High-priest, is called οὐ χειροποίητος. In Ephesians 2:11 it is used of circumcision.

ἐν τῇ�, “in the putting off” or perhaps better “in the stripping off,” see Colossians 2:15; Colossians 3:9, notes.

ἐν marks that in which the περιτομή consisted. ἀπεκδ. subst. here only in the Greek Bible, the verb only in Colossians 2:15 and Colossians 3:9. Both subst. and verb are very rare and do not appear to have been discovered as yet in any passage earlier than this. ἐκδύω occurs in Matthew 27:28; Matthew 27:31 (|| Mark 15:20); Luke 10:30; 2 Corinthians 5:4†. But the compound is stronger. Cf. Chrys. Ὅρα πῶς ἐγγὺς γίνεται τοῦ πράγματος. Ἐν τῇ�, φησίν, οὐκ εἷπεν ἐκδύσει.

A somewhat unnecessary question has been raised as to who “puts off.” For it is urged that as the circumcised person endures, not acts, he ought to be said to be stripped of τοῦ σώματος κ.τ.λ., and as on the other hand ἀπέκδυσις must be active not passive in meaning, the subject must be God. But this is hypercritical. If a man gets himself circumcised it is he virtually who puts off.

τοῦ σώματος τῆς σαρκός. “Of the body of the flesh,” Colossians 1:22†. There however the phrase has not the connotation of evil that it evidently has here. For though σάρξ need not be sinful, yet in the case of all others than Christ it is so.

Observe that the phrase is very strong. Literal circumcision puts off a fragment, true circumcision puts off the body (cf. Romans 7:5; Romans 8:8-9). But this is what is done at death! Quite so, for, as St Paul will say clearly in the next two verses, the believer passed through a crisis of no less a magnitude. He has obtained the benefits of circumcision in the highest degree, for he has put off his old nature and obtained new life.

ἐν τῇ περιτομῇ τοῦ χριστοῦ. A unique and difficult phrase.

(1) In itself its most obvious reference would be to the historical circumcision of Christ (Luke 2:21), but this is unsatisfactory here. Not because (a) as has been urged, περιτομῇ� forbids such a reference to literal circumcision, for this would not affect the spiritual circumcision of the Colossians “in” it, but because (b) there is no analogy to the believer sharing, ex hypothesi, in the actions and sufferings of Christ before His Passion.

Besides, while it is true that the circumcision of Christ was the first stage in His carrying out the precepts of the Law for us and so freeing us from them, this thought does not belong to the present context (contrast Colossians 2:14).

(2) Hence we must understand τοῦ χριστοῦ as the genitive of cause and origin, and the phrase to be in silent contrast to “the circumcision of Moses.” Thus it nearly = “Christian circumcision,” but points out more definitely than that the personal relation of Christ to this spiritual action.

Compare 1 Corinthians 10:2 where, in reverse fashion, “baptized unto Moses” stands in silent contrast to Christian baptism.

The ἐν is, apparently, precisely parallel to the ἐν τῇ�., again defining the nature of the περιτομή.

(3) Other, but very improbable, interpretations are (a) τοῦ χριστοῦ is strictly subjective, meaning that He performs the circumcision (rather the Spirit, as Chrys.). (b) ἡ περιτ. τ. χρ. is a metaphor for Christ’s death.