SEV Biblia, Chapter 2:11
En el cual tambin sois circuncidados de circuncisin no hecha con manos, con el despojamiento del cuerpo de la carne, en la circuncisin del Cristo;
Clarke's Bible Commentary - Colossians 2:11
Verse 11. In whom also ye are circumcised] All that was designed by circumcision, literally performed, is accomplished in them that believe through the Spirit and power of Christ. It is not a cutting off of a part of the flesh, but a putting off the body of the sins of the flesh, through the circumcision of Christ; he having undergone and performed this, and all other rites necessary to qualify him to be a mediator between God and man; for, being made under the law, he was subject to all its ordinances, and every act of his contributed to the salvation of men. But by the circumcision of Christ, the operation of his grace and Spirit may be intended; the law required the circumcision of the flesh, the Gospel of Christ required the circumcision of the heart. The words twn amartiwn, of the sins, are omitted by ABCD*EFG, several others, by the Coptic, AEthiopic, Armenian, Vulgate, and Itala; and by Clement, Athanasius, Basil, Cyril, and several others. Griesbach has omitted them.
John Gill's Bible Commentary
Ver. 11. In whom also ye are circumcised , etc.] This is said to prevent an objection that might be made to the perfection of these Gentile believers, because they were not circumcised; for the Jews thought that perfection lay in circumcision, at least that there could be no perfection without it: great is circumcision (say they f22 ), for notwithstanding all the commands which Abraham our father did, he was not called perfect until he was circumcised; as it is written, ( Genesis 17:1); walk before me, and be thou perfect: which objection the apostle anticipates, by observing, that they were circumcised in Christ their head, who is made unto them sanctification; and by him as the meritorious and efficient cause of their regeneration and conversion, or internal circumcision, the antitype and perfection of circumcision in the flesh; for the former, and not the latter, is here meant: these believers were circumcised in Christ, or by him; not with external circumcision, which was peculiar to the Jews, the natural seed of Abraham, prefigured Christ, and had its accomplishment in him, the body and substance of all the shadows of the ceremonial law; and so was now nothing, either to Jew or Gentile: as for the Gentiles, they never were obliged unto it; and as for the Jews, it was an insupportable yoke to them, binding them to keep the whole law of Moses, which they could not do, and so it made nothing perfect; but Christ the substance of that, and the end of the whole law, has, the head of the body the church, in whom all the members of it are complete, and are circumcised: with the circumcision made without hands : which 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, as the Ethiopic version reads it, as outward circumcision was; 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 ( Deuteronomy 10:16 Jeremiah 4:4), 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, ( Deuteronomy 30:6); 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, ( Ephesians 2:11); and by some instrument, as a sharp knife or stone: in putting off the body of the sins of the flesh . The Vulgate Latin version leaves out the word sins, and so the Alexandrian copy and some others; and the Syriac version the word body: by the flesh is meant corrupt nature, which is born of the flesh, and propagated in a carnal way, and is the source and spring of all sin; by the sins of it are intended the works of the flesh, the inward motions of sin in the members, and the outward actions of it: these are said to be a body, because sin consists of various parts and members, as a body does; and these united together, and which receive frequent and daily additions; and which are committed and yielded to by the members of the natural body; and which body and bulk of sins arising from the corruption of nature are compared to a garment, and a very filthy one it is; in the putting off of which lies spiritual circumcision: this is done several ways; partly by Christ's wrapping himself in the sins of his people, bearing them in his body, and becoming a sacrifice for them, whereby the old man was crucified, and the body of sin destroyed; and by an application of his blood, righteousness, and sacrifice, to the consciences of his people, whereby their iniquities are caused to pass from them, and they are clothed with change of raiment; and by the power of his Spirit, laying sin under the restraints of grace, not suffering it to have dominion, but causing grace to reign through righteousness; and by the saints themselves, under the influence of grace, who put off the old man with his deeds, according to the former conversation: by the circumcision of Christ ; not that with which Christ was circumcised at eight days old, that he might appear to be truly man, and a son of Abraham, and under the law, and to fulfil all the righteousness of it, but that which he by his Spirit is the author of, and what is before expressed.
Matthew Henry Commentary
Verses 8-17 - There is a philosophy which rightly exercises our reasonable faculties a study of the works of God, which leads us to the knowledge of God and confirms our faith in him. But there is a philosophy which is vai and deceitful; and while it pleases men's fancies, hinders their faith such are curious speculations about things above us, or no concern to us. Those who walk in the way of the world, are turned from followin Christ. We have in Him the substance of all the shadows of the ceremonial law. All the defects of it are made up in the gospel of Christ, by his complete sacrifice for sin, and by the revelation of the will of God. To be complete, is to be furnished with all thing necessary for salvation. By this one word "complete," is shown that we have in Christ whatever is required. "In him," not when we look to Christ, as though he were distant from us, but we are in him, when, by the power of the Spirit, we have faith wrought in our hearts by the Spirit, and we are united to our Head. The circumcision of the heart the crucifixion of the flesh, the death and burial to sin and to the world, and the resurrection to newness of life, set forth in baptism and by faith wrought in our hearts, prove that our sins are forgiven and that we are fully delivered from the curse of the law. Throug Christ, we, who were dead in sins, are quickened. Christ's death wa the death of our sins; Christ's resurrection is the quickening of ou souls. The law of ordinances, which was a yoke to the Jews, and partition-wall to the Gentiles, the Lord Jesus took out of the way When the substance was come, the shadows fled. Since every mortal ma is, through the hand-writing of the law, guilty of death, how very dreadful is the condition of the ungodly and unholy, who trample unde foot that blood of the Son of God, whereby alone this deadl hand-writing can be blotted out! Let not any be troubled about bigote judgments which related to meats, or the Jewish solemnities. The setting apart a portion of our time for the worship and service of God is a moral and unchangeable duty, but had no necessary dependence upo the seventh day of the week, the sabbath of the Jews. The first day of the week, or the Lord's day, is the time kept holy by Christians, in remembrance of Christ's resurrection. All the Jewish rites were shadow of gospel blessings.
Greek Textus Receptus
εν 1722 ω 3739 και 2532 περιετμηθητε 4059 5681 περιτομη 4061 αχειροποιητω 886 εν 1722 τη 3588 απεκδυσει 555 του 3588 σωματος 4983 των 3588 αμαρτιων 266 της 3588 σαρκος 4561 εν 1722 τη 3588 περιτομη 4061 του 3588 χριστου 5547
Vincent's NT Word Studies
11. Not made with hands. Compare Mark xiv. 58; 2 Cor. v. 1. In allusion to the literal circumcision insisted on by the false teachers. In the putting off (en th apekdusei). Only here in the New Testament; and the kindred verb ajpekduomai to put off only ver. 15 and ch. iii. 9. The verb ejkduomai means to strip off from one's self, as clothes or armor; ejk out of, having the force of getting out of one's garments. By the addition to the verb of ajpo from, there is added to the idea of getting out of one's clothes that of getting away from them; so that the word is a strong expression for wholly putting away from one's self. In the putting off, is in the act or process of. Not by.
The body of the sins of the flesh (tou swmatov twn amartiwn thv sarkov). Omit of the sins. The body of the flesh (compare on ch. i. 22) is the body which consists of the flesh, flesh having its moral sense of that material part which is the seat and organ of sin, "the flesh with its passions and lusts" (Gal. v. 24; compare 1 John ii. 16). See on ch. i. 24. For the distinction between swma body and sarx flesh, see on flesh, Rom. vii. 5, sec. 3.
In the circumcision of Christ (en th peritomh tou Cristou). The spiritual circumcision effected through Christ. See Eph. ii. 11; Philip. iii. 3; Rom. ii. 29. In, as above. The fleshly circumcision removed only a portion of the body. In spiritual circumcision, through Christ, the whole corrupt, carnal nature is put away like a garment which is taken off and laid aside.
Robertson's NT Word Studies
2:11 {Ye were also circumcised} (kai perietmeqete). First aorist passive indicative of peritemnw, to circumcise. But used here as a metaphor in a spiritual sense as in #Ro 2:29 "the circumcision of the heart." {Not made with hands} (aceiropoietwi). this late and rare negative compound verbal occurs only in the N.T. (#Mr 14:58; 2Co 5:1; Col 2:11) by merely adding a privative to the old verbal ceiropoietos (#Ac 7:48; Eph 2:11), possibly first in #Mr 14:58 where both words occur concerning the temple. In #2Co 5:1 the reference is to the resurrection body. The feminine form of this compound adjective is the same as the masculine. {In the putting off} (en tei apekdusei). As if an old garment (the fleshly body). From apekduomai (#Col 2:15, possibly also coined by Paul) and occurring nowhere else so far as known. The word is made in a perfectly normal way by the perfective use of the two Greek prepositions (apo, ek), "a resource available for and generally used by any real thinker writing Greek" (Moulton and Milligan, _Vocabulary_). Paul had as much right to mint a Greek compound as any one and surely no one ever had more ideas to express and more power in doing it. {Of Christ} (tou cristou). Specifying genitive, the kind of circumcision that belongs to Christ, that of the heart.
