Lesson 11: Concept Study: The Nature and Basis of the Christian’s Special Relationship with Christ.

New King James Translation: Colossians 2:11-15

In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead. And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.

Notes

● Paul has just told us Christians that we “are complete in Him (Jesus)” (verse 10). What does this mean? How can this be?

● Paul provides answers for those questions beginning with the proper spiritual understanding of the Old Testament act of circumcision. Circumcision was established by God with Abraham to illustrate externally and physically the internal and spiritual bond of believers with their God (cf. Genesis 17:10-14). To reject physical circumcision in the Old Testament was to reject any spiritual relationship with God. Yet Old Testament circumcision from the very beginning was primarily a spiritual matter, as revealed by the law of Moses (cf. Deuteronomy 10:16; 30:6) and the words of Israel’s prophets (cf. Jeremiah 4:4; Ezekiel 44:6-9). The apostle Paul speaks of that spiritual aspect of circumcision here, as well as in several of his other epistles (cf. Romans 2:25-29; Philippians 3:3).

Paul says that when a believer by faith “puts off the body of the sins of the flesh”—something done through repentance and the sanctifying work of the Spirit—that believer has received the spiritual circumcision “made without hands,” which unites him with Christ.

● Paul then ties the believer to Christ through the New Testament sacrament of baptism, revealing that it is God’s intent that baptism tie the believer to Christ. Here and elsewhere Paul stresses both the real fruits of this means of grace, as well as its symbolic meaning—the death of our old Adam and the resurrection of faith unto new life in Christ. This is indeed a favorite theme of the apostle—a theme addressed in his sermons (cf. Acts 22:16), but also addressed in several of his epistles (cf. Romans 6:1-7; Galatians 3:26-27; Ephesians 5:26-27; Titus 3:4-7).

● How important is Christ to the believer? How dependent upon God are we poor sinners? Paul addresses our natural condition with the words, “You, being dead in your trespasses and the uncircumcision of your flesh” [some Greek texts do not have the “in,” but rather simply use what is called the “instrumental” case, which suggests a translation something like: “you being slain by your trespasses…”]. Man by nature is spiritual dead from the moment of conception and until that time that the Spirit of God brings about spiritual rebirth through God’s means of grace—the gospel in word and baptism (cf. Psalm 51:5; John 3:5-6; Ephesians 2:1,5). “Uncircumcision” implies a natural separation from God and opposition to God in view of sin—a separation and opposition that can only be bridged by and overcome through the work of Jesus Christ (cf. Ephesians 2:11-13; Romans 8:7,10-11).

● Fortunately, Paul says to the Colossians, “He (God) has made (you) alive together with Him, having forgiven you all trespasses” [Two words in the Greek New Testament are used more than any other to express “forgiveness.” One emphasizes the idea that sins are “taken away” when they are forgiven, while the other emphasizes the idea that sins are “freely forgiven without any merit on our part.” The latter is used here.]. Returning to the thought of the connection of the Colossians to Christ through the resurrection, Paul speaks of their conversion in terms of new life received through the gift of forgiveness. Notice how many sins have been forgiven! Paul’s thoughts are echoed elsewhere in the New Testament (cf. Hebrews 10:11-18; 1 John 1:9-2:2).

● What is the result of our forgiveness? Paul says Christ “wiped out the handwriting of requirements that was against us, which was contrary to us.” Every code of law identifies actions that are commanded or forbidden with the prescribed punishments for those who fail to do those things commanded or who do those things forbidden. God’s law, therefore, condemns our sins and identifies the appropriate punishment (cf. Romans 6:23a; James 2:10). Jesus, however, through His redemptive work has removed the laws condemnations and threats of punishment. Jesus left those condemnations and threats “nailed…to the cross” (cf. John 19:30).

● Jesus—having overcome sin and death—has “disarmed principalities and powers.” He has overcome Satan’s ability to accuse and demand punishment for our sins. His open tomb publicly demonstrated that Satan no longer has power through death and over the grave (cf. Hebrews 2:14-15). Paul could also have in mind that of which Peter speaks in 1 Peter 3:18-19—the descent into hell, at which time Jesus proclaimed His victory over Satan and His evil minions.

Points of Discussion

  1. Decision Theology—does it square with Paul’s insistence that we are by nature dead in sins and dependence upon the Lord for spiritual life? If not, why not?

  2. Forgiveness and Christ’s Redemptive Work—Roman Catholic theology suggests that Jesus died to remove our original sin, while the penalty for our actual sins is removed God infused us with His grace and enables us to do enough good works to merit God’s favor. Is this what Scripture teaches?

  3. The Wiles and Power of Satan—If Jesus has “disarmed principalities and powers” why do we still have to be concerned about them? (cf. 1 Peter 5:8; Romans 16:20; Ephesians 6:10-18).