The Circumcision of Christ (Gospel Musings on Colossians 2:10–14)
And ye are complete in him, which is the head of all principality and power: In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross
(Colossians 2:10–14)
Today’s passage is one which the author has examined on and off for quite some time over the years. This passage has had much attention given to it in the “Reformed” among credo-baptists and paedo-baptists. The text is relevant because of how closely Paul the Apostle connects baptism with circumcision, and pertains to whether or not we ought to regard baptism as essentially equivalent to circumcision under the new covenant. This post will not be dealing with that. Rather, in today’s post I will be thinking more through what specifically Paul has in mind here — the sign, the thing signified, or both? — I have typically seen Reformed and Calvinistic expositors take a couple of different interpretations. Some Presbyterian and Reformed theologians that I’ve read take both the “circumcision” and the “baptism” to be referring to regeneration. Other expositors, both Presbyterian and Baptist, will take the “circumcision” to refer to regeneration, while the “baptism” refers to water baptism as the sign and seal of that reality. I do see this latter interpretation as being plausible, and certainly it is true that baptism, and circumcision which preceded it under the old dispensation, signified and sealed the reality of regeneration, or circumicion of the heart (cf. Deut. 10:16, 30:6). However, a few considerations have led me more recently to adopt a different interpretation which I shall attempt to illucidate here.
Paul begins our text by reminding the Colossians that they are complete in Christ, who is the Head of his church. The significance of this is that Paul is warning the Colossians against Judaizers who were attempting to bring them back under the types and shadows of the ceremonial law, and imposing will-worship upon them. To return to the ceremonial law would be gross blasphemy, as it would be to deny the finished work of Christ in favor of the inferior types which pointed forward to that finished work. In that context we read of this spiritual circumcision that the Colossians have received in Christ:
In whom also ye are circumcised with the circumcision made without hands…
Immediately, most people think of regeneration, and certainly there is good reason for this. Deuteronomy 10:16, 30:6, and Jeremiah 4:4 all speak of circumcision of the heart, and so it is quite natural to suppose that Paul has that same circumcision in view here. However, the way in which Paul defines this cirumcision is a bit different —
in putting off the body of the sins of the flesh, by the circumcision of Christ…
The imagery is certainly understandable. Physical circumcision involves the cutting off of a body of flesh. Paul is drawing a parallel to this spiritual cirumcision made without hands. This circumcision involves the putting off of sin. Here is where it gets a bit interesting. Paul gives us some more incite into the spiritual significance of circumcision in Romans chapter 4:
What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
(Romans 4:1–12)
I’ve posted the entire passage for context, but I want to focus in on verse 11. What did circumcision signify and seal for Abraham? According to Paul the Apostle, it was not only the work of regeneration, but also the work of justification. Abraham’s circumcision signified and sealed the righteousness of Christ imputed to him and received by faith. This involves the putting away of sin, as implied in verses 6–8.
So the circumcision made without hands in our present text is the putting off of sin. Paul also indicates the method whereby this was done —
…by the circumcision of Christ…
What might the circumcision of Christ be? Some expositors read this phrase as if referring to the circumcision performed by Christ, but the text could just as easily be read as referring to the circumcision that Christ himself underwent. What “circumcision” was this? This circumcision took place when our Lord was cut off for the sins of his people:
He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
(Isaiah 53:8)And after threescore and two weeks shall Messiah be cut off, but not for himself…
(Daniel 9:26)
Interestingly, Scripture actually uses some word play between physical circumcision and being “cut off”, either in the sense of excommunication, or death.
And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.
(Genesis 17:14)
The same word for “cut off” in Genesis 17:14 & Daniel 9:26 is also used of circumicison in Exodus 4:
Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me.
(Exodus 4:25)
So thus far we have God’s people being circumcised in putting off the body of sins by means of Christ’s circumcision, i.e Christ being cut off for their sins, and their sins being cut off in Christ. Next we get to the “baptism” of verse 12:
Buried with him in baptism…
The interesting thing about this verse is that it is still a continuation of verse 11. The text literally reads “having been buried…”. God’s people have been circumcised with the circumcision made without hands, being buried with him in baptism. It is not difficult to see where baptismal regeneration proponents get this ideas from. Of course, there is still a way to read this text as referring to the sign of baptism without drawing such an erroneous conclusion, but the connection is still quite strong. I see this as a strong argument in support of the idea that this “baptism” is referring to the exact same thing that the “circumcision” is referring to. Christ’s people underwent the same baptism that he underwent on the cross:
But I have a baptism to be baptized with; and how am I straitened till it be accomplished!
(Luke 12:50)
The Lord Jesus Christ was baptized into death, undergoing the wrath of God, and all of the elect were baptized in Him as their surety and representative. When Christ was cut off, so were His people. When Christ was baptized, so were His people. They were cut off in Him! They were baptized in Him!
…wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead
“Wherein” refers back to the “baptism” that the elect were buried in with Christ. The idea is, by means of this baptism that Christ underwent, he was also risen again, and the elect were risen with him. The Apostle says this was done “through the faith of the operation of God”. This particular text has been seized upon by some Arminians and other conditionalists to suggest that regeneration is the result, rather than the cause, of faith. In light of our present observations, and the rest of the Scriptural testimony regarding regeneration, such a reading is plainly untenable. The idea here is the faithfulness on God’s part in raising the Son from the dead. After he had fully satisfied for the sins of his people, death could no longer hold him. God’s justice would not allow it. God was faithful to his law and justice in raising Christ from the dead.
And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses
Many suppose that Paul is referring to regeneration here. But if we are consistent in our reading of verses 11–12, then verse 13 is still dealing with the same subject matter, namely, the sins of God’s people being cut off in Christ, and them being raised with him. Being dead in sins here refers to legal condemnation, the “uncircumcision” of the “flesh” refers to the time before the sins of God’s people were put away by Christ on the cross. In having the guilt of sin imputed to Him, Christ was legally condemned, and the elect were legally condemned and punished in Him. So Paul is saying that while we were legally dead in sins, God quickened the elect together with their federal head, having forgiven them of all trespasses. Meaning that Christ died for his people, and their sins were objectively, legally forgiven — the body of the sins of the flesh was cut off. Consequently, God raised Christ from the dead, and all of the elect were raised in him.
Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross
The context of this passage must again be kept in mind. The handwriting of ordinances refers to the ceremonial law. The Levitical sacrifices and ceremonial washings continually served as a reminder of the debt we owe to God as a result of our sin (cf. Hebrews 10:1–3). When the Lord Jesus Christ offered His once-for-all sacrifice on behalf of His people and blotted out their sin-debt, the ceremonial law was blotted out right along with it. Indeed, the ceremonial law could only be blotted out if the Lord Jesus Christ had made full satisfaction for sin, thus rendering the types and shadows useless.
What a blessing it is for the child of God to know that, in all of their trials, in all of the doubts that the enemy would attempt to hurl at them, and in their life-long battle against the old man of sin within them, that they may rest assured by God-given faith that their sin was cut off in Christ. Once and for all, no more to be repeated, the sacrifice of Christ upon Calvary’s tree is sufficient. Our Savior grants us rest from our labors. There is no more work to be done, for we are complete in Him. Nobody can add to it or subtract from it. The Law of God has been satisfied. The debt is paid in full. What that baptism that our Lord underwent on the cross accomplished, is signified and sealed to the believer in water baptism. The believer may look thereto, and be constantly pointed to the reality which it pictures. As sure as I am that I have been outwardly cleansed with water upon my flesh, I may be assuredly confident that I have been buried and risen with Christ. Seated with Him in heavenly places, never again to enter into condemnation. This is a blessed realization which is only attained by God-given faith. Praise the Lord for giving us such assurance, joy, and peace.
I never grow tired of God’s Gospel-truth. By his grace and mercy, I never shall.
