In Him also you were circumcised with a circumcision not made with hands, but in a [spiritual] circumcision [performed by] Christ (Amp)

In union with Christ you were circumcised, not with the circumcision that is made by human beings, but with the circumcision made by Christ, which consists of being freed from the power of this sinful self. (GNB)

It was a spiritual procedure—the cutting away of your sinful nature (NLT)

in Him you have been circumcised with no material circumcision that cuts flesh from the body (Moffatt)

In him also you were circumcised with a spiritual circumcision (NRSV)

in the putting off of the sinful nature (NIV)

In (Colossians 2:9-15) Paul explains that a believer has been made complete in Christ through identification with the death, burial, and resurrection of Christ (Col 2:11,12), out of which arise some significant benefits (2:13-15). When confronted with false teaching, most of us attack it and try to point out what is wrong with it. Paul's approach is to "accentuate the positive" and thus he reviews what the saints already possess in Christ. You will never possess any more of Christ than you do the moment of salvation, so the question is what more does a saint need to "succeed" in this life? For most of us the answer is that we need to discover more of what it means to be "in Christ" and to have Christ in us "the hope of glory", which is a lifelong process. The concept of the believer's indissoluble union with Christ, made real in personal experience, takes lifeless theory out of refrigeration and sets it in the full blaze of the warmth of intimate fellowship with the Son.

In Him in union with Christ or identified with Christ, we too were "circumcised". Thus the Jewish NT has

"Also it was in union with Him that you were circumcised"

Were circumcised (4059) (peritemno from perí = around + témno = cut off - see study of peritome) means literally to cut something off or away, signifying a removal of that which has been cut away. In this verse Paul is clearly using the well known procedure of circumcision not to describe the physical act but to describe spiritual circumcision ("without hands") that results in spiritual rebirth. Paul used circumcision similarly in Romans, addressing the Jews who had the Law and physical circumcision and yet transgressed the Law.

Of these Jews, Paul declares

"he is not a Jew who is one outwardly (or just because one is born of Jewish parents and is a descendant of Abraham, has gone through the Jewish ceremony of circumcision and externally conforms to the Law like the Pharisees); neither is circumcision that which is outward (external, a physical thing, something visible, that which may be seen) in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter (not by the written code, a spiritual and not a literal matter, real circumcision is heart- circumcision); and his praise is not from men, but from God." (see notes Romans 2:28; 2:29)

The NLT paraphrases it

"No, a true Jew is one whose heart is right with God. And true circumcision is not a cutting of the body but a change of heart produced by God's Spirit. Whoever has that kind of change seeks praise from God, not from people."

In Philippians Paul wrote that true believers (Jew and Gentile)

"are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh" (see note Philippians 3:3)

Again Paul reminds the Galatians that

neither is circumcision anything, nor uncircumcision, but a new creation ("the result of a new birth and a new nature in Christ Jesus, the Messiah" Amplified) (Gal 6:15)

The NLT paraphrase says

"It doesn't make any difference now whether we have been circumcised or not. What counts is whether we really have been changed into new and different people."

Paul's instruction regarding spiritual circumcision was not new, but was taught repeatedly in the Old Testament.

What God's law demanded, God's grace would enable. This verse primarily refers to the future salvation of Jews alive at the return of Christ, when by faith they will have their hearts circumcised. In the intervening centuries, God has partially fulfilled this promise, as there have always been physical Jews who by faith received God's promise of new life in Christ.

In the OT, they were looking forward to the Cross, whereas in the NT they (and all believers today) look back to the finished work of Christ on the Cross. Thus circumcision of heart defines an internal work by God and is another description of true salvation, a salvation that imparts to that individual a new will that now desires to to obey God instead of to rebel against Him. This promise of a new heart would allows the Israelites to love the Lord with all their heart and soul, and receives it fullest expression in the New Covenant (see Jer 31:31-34, Ezek 11:19, 36:26 discussed in the topic New Covenant in the Old Testament).

MacArthur has an interesting comment that

"God selected the reproductive organ as the location of the symbol for man’s need of cleansing for sin, because it is the instrument most indicative of his depravity, since by it he reproduces generations of sinners." (MacArthur, J.: The MacArthur Study Bible Nashville: Word Pub)

Paul's use of the metaphor of circumcision implies that the "persuasive arguments" in Colossians had an element of Jewish traditions of men (see note Colossians 2:16; 2:17) Paul leaves no doubt that the Colossians were freed from this physical rite which only removed a portion of the body. In contrast the "circumcision by Christ" has resulted in removal of the (entire) body of the flesh.

Due to the passing down of teaching from one rabbi to another over the centuries ("traditions of men") the true meaning and requirement of circumcision had been lost. And so by the first century we find rabbinical "traditions" teaching such fallacies as:

“No circumcised Jewish man will see hell” and “Circumcision saves us from hell.”

The Midrash (Midrash from Hebrew meaning to “search out” = implication of discovering truth not seen on the surface. Refers to a group of Jewish OT commentaries between AD400-1200) says

“God swore to Abraham that no one who was circumcised would be sent to hell. Abraham sits before the gate of hell and never allows any circumcised Israelite to enter.” 

Charles Hodge gives an excellent principle writing that

“Whenever true religion declines, the disposition to lay undo stress on external rites is stressed. The Jews when they lost their spirituality supposed that circumcision had the power to save them.” Apostasy always moves the religious focus from the inward to the outward, from humble obedience to empty formality.

Be aware that many so called "scholars" equate circumcision with baptism, reasoning that baptism has taken the place of the OT rite of circumcision. But Paul teaches that if we are Christians, we have been both circumcised and baptized, using both of these primarily with their spiritual meaning as discussed in these notes.

Eadie comments that

the blessing described in the verse had been already enjoyed, for they were and had been believers in Him in Whom they are complete. Through their living union with Christ, they had enjoyed the privilege, and were enjoying the results of a spiritual circumcision. Why then should they suffer the incision of a sharp flint or a glittering knife—in itself, at best, but a sign—when they had already experienced the blessing of a circumcision that drew no blood, and gave no pain—a circumcision “not made with hands”?...The circumcision made without hands is plainly opposed to that which is made with hands (See note Ephesians 2:11) This idea of a spiritual circumcision was no novel one, for it occurs in the Old Testament in different forms. When Israel was yet in the wilderness, the Divine command was given—“Circumcise the foreskin of your heart,” and at the same period the Divine promise was made—“And the Lord thy God will circumcise thine heart and the heart of thy seed, to love the Lord thy God with all thine heart and with all thy soul, that thou mayest live.” The prophet Jeremiah repeats the i njunction—“Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem.” He also describes a part of the population thus—“Behold, their ear is uncircumcised;” nay, he declares that the whole house of Israel are “uncircumcised in the heart.” Ezekiel speaks of men “uncircumcised in heart and uncircumcised in flesh.” Stephen, in his address, used this ancient phraseology, and calls his audience “uncircumcised in hearts and ears.” (Epistle of St. Paul to the Colossians)

Ray Stedman writes:

I will never forget an incident that occurred a number of years ago here at the church. A young man came to my office carrying a thick Bible under his arm, which he had been reading. Looking at me very earnestly, he said to me, "Would you circumcise me?" After I had picked myself up from the floor, I explained to him why, one, he did not need physical circumcision, and, two, what circumcision meant. I pointed out that  it was an eloquent symbol when it was properly understood. (Read the full sermon Beware!)

Circumcision (4061) (peritome from perí = around + témno = cut off) refers literally to cutting and removal of the foreskin. As discussed below both the Old and New Testament also use the concept of circumcision in a figurative or metaphorical sense. (See also exposition of Scriptures on Circumcision)

Made without hands (886) (acheiropoietos from a = without + cheír = hand, + poiéo = to make) means literally not hand crafted and thus refutes the persuasive arguments of those who demanded a literal circumcision by human hands. Clearly this word indicates an internal, supernatural, divine transaction.

This same phrase (made without hands) is used in Mk 14:58 in reference to the "temple", in 2Cor 5:1 in reference to the "house" and in Heb 9:11 to the "tent".

Eadie comments that the saints at Colossae

"had everything which it was alleged they wanted, and everything already in Christ. The heretical preceptors had enjoined upon them the rite of circumcision, but the apostle shows that it would be really a superfluous ceremony, since they had already experienced a nobler circumcision than that of the knife—for it was executed by no material hand. They were, in short, the “true circumcision”

John Gill comments that

"This circumcision "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", 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 (Dt 10:16 Jer 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, (Dt 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, (see note Ephesians 2:11); and by some instrument, as a sharp knife or stone."

In summary, the physical circumcision God had called for was always meant to be an external sign of an internal change of heart resulting in a love for God.  In this verse Paul explains the figurative meaning of circumcision as the "cutting off" of Christ from the living via Crucifixion. Paul shows that physical circumcision is not what counts (see note on Romans 2:28-29). There must be faith in the living God (see note Romans 4:3). Those of the circumcision (physical Jews) who believe in the Lord Jesus Christ are the true Israel of God (Gal 6:16) (Click analysis of the phrase Israel of God)

IN THE REMOVAL OF THE BODY OF THE FLESH BY THE CIRCUMCISION OF CHRIST: en te apekdusei tou somatos tes sarkos en te peritome tou Christou: (Col 3:8,9; Ro 6:6; Eph 4:22)  (Lu 2:21; 2Cor 5:17; Gal 2:20; 4:4,5; Eph 2:10-18 See Torrey's Topic: Union w/ Christ)

but in a [spiritual] circumcision [performed by] Christ by stripping off the body of the flesh (the whole corrupt, carnal nature with its passions and lusts). (Amp)

a circumcision which consists in putting off the whole of that part of you which is dominated by sinful human nature which you were able to do by the circumcision which belongs to Christ (Barclay)

but by the complete stripping of your natural self. This is circumcision according to Christ. (NJB)

which consists of being freed from the power of this sinful self (GNB)

when you threw off your sinful nature in true Christian circumcision (Weymouth)

It was through Christ’s circumcision, that is, his death, that you were made free from the power of your sinful self (NCV)

by stripping off the corrupt nature in the circumcision performed by Christ (ISV)

KJV adds "body of the sins of the flesh" The addition “of the sins” is an interpolation and is absent from all the most authentic MSS.

Removal (555)  (apekdusis, noun form of verb apekdúomai = put off from oneself in turn from apo = away from + ekduo = to come out of something, e.g., clothing or armor) means a getting out of or stripping off of for example an old garment with the preposition "apo" adding the idea of casting the garments away from. The imagery is that of discarding or being divested of a piece of filthy clothing which is not a bad metaphor of our corrupt flesh nature inherited from Adam. 

Vincent adds that apekdusis

"is a strong expression for wholly putting away from one's self."

Paul is saying then that in this "spiritual circumcision", the body of the flesh is taken off like an old garment and cast away, setting oneself free from it's dominion and power over us. Paul uses the verb form (apekdúomai) in the next chapter when he instructs saints

Do not lie to one another, since you laid aside the old self with its evil practices" (see note Colossians 3:9)

In other words, since in the circumcision of Christ, you have been divested of the domination and power of the fallen flesh ("old self"), you now have the inherent power to obey (in grace and empowered by the Spirit) the otherwise impossible command to stop lying!

Body (4983) (soma)

Flesh (4561) (sarx) is a complex word as it can have various meanings in Scripture depending on the context.

The body of the flesh or "the body which consists of the flesh" where flesh (sarx) does not mean literal physical flesh but is used in the moral or ethical sense to describe that aspect of men which is the seat of sin with its evil, corrupt desires and passions. Flesh is that "force in men that makes for evil."

For example writing to the Galatians Paul exhorts them to "walk by the Spirit, and you will not carry out the desire of the flesh" (see note Galatians 5:16) indicating that the flesh has strong desires that are hostile to God and opposed to the Spirit.

This body of the flesh has been put off in the sense that it has been rendered inoperative. Thus in Romans Paul writes that

our old (unrenewed self, old man, our sinful, corrupt nature with evil passions and propensities) self was crucified with Him, that our body (which is the "instrument") of sin (body of sin is regarded as an organized power, acting through the members of the body) might be done away with (made ineffective and inactive for evil, deprived of its former power over us), that we should no longer be slaves to sin. (see note Romans 6:6)

The flesh (old self, old man, "corrupted humanity") can no longer reign like a dictatorial king over us as it once did when we were unregenerate ("spiritually uncircumcised"), for its power has been broken by the circumcision in Christ. 

Eadie explains how the peculiar phrase the body of flesh contrast with true physical circumcision...

in the manual circumcision only a portion of one member of the material body was cut off, but in the spiritual circumcision, the whole flesh which is the seat and habitation of sin is cast away and laid aside. The entire slough which encircles the spirit and enslaves it is rolled off, newness of life is felt, and the believer walks no longer after the flesh, is no longer carnal, or does its deeds...It is plain that the spiritual circumcision is not different from regeneration, or the putting off the old man and putting on the new man. (Ibid)

In a parallel teaching Paul writes that

those who belong to Christ Jesus have crucified the flesh with its passions and desires (see note Galatians 5:24)

The corrupt passions of the flesh have been put to death (circumcised, taken off, cast away) and now they are as though they were dead and have no power over us. Note that the evil nature is not totally eradicated, and we still commit sins, and will do so until we are glorified. The difference is that now that we are circumcised in Christ, we may still sin but we have a choice to not sin and we have the power to resist the impulse to commit sins.

The flesh has no more power over the believer than he allows it to have and this is why Paul says

Put on (aorist imperative - Do this now! Don't delay! Clothe yourself with) the Lord Jesus Christ (we are complete in Him and He is all the garment we need), and make no provision (stop thinking about sinning beforehand, stop anticipating the pleasure it will give, don't premeditate on how you will satisfy your corrupt desires, put a stop to planning for or thinking about gratifying the evil cravings of your old fallen nature) for (indulging) the flesh in regard to its lusts. (see note Romans 13:14) (Beloved are you "putting off" putting on Christ because you are making provision to commit sin? Sin will kill your fellowship with God and with your spouse and with other believers! Don't do it! Repent! Turn around now! Put on the presence and power and provision of your Redeemer Who will guide you back to green pastures of sweet fellowship.)

In summary, Paul teaches that the physical body dominated by the evil nature is put away in favor of a physical body now dominated by the divine nature. (see note Romans 6:13; 6:14).

Fleshly circumcision removed only a portion of the physical body (Lu 2:21). In contrast spiritual circumcision thru Christ results in the "body" or the whole corrupt, carnal nature being put away like a garment which is taken off and laid aside. Some feel this could just as easily refer to Christ's physical death.

Circumcision (4061) (peritome from perí = around + témno = cut off) refers to cutting and removal of the foreskin, literally or figuratively (of the "foreskin" of the heart)

Circumcision of Christ (5547) - in this context the reference is to the "cutting off" of Christ which occurred on the Cross.

Eadie adds that circumcision of Christ is not that which He performs but that...

that circumcision which belongs to Him, in contradistinction to that which belonged to Moses or to the law. The spiritual circumcision is a blessing which specially belongs to Christ—is of His providing, and is to be enjoyed only in fellowship with Him. That of Moses was made with hands, and was a seal of the Abrahamic or national covenant—that of Christ is no chirurgical (archaic term which meant "surgical") process, but is spiritual and effectual in its nature. The mark in the foreskin was the token of being a Jew, but the off-thrown body of the flesh was the index of one's being a Christian. Though the scar of circumcision might attest a nationality, it was no certificate of personal character—“all are not Israel who are of Israel;” but, wherever “the flesh” was parted with, there was the guarantee of individual purity and progress. The charter of Canaan was limited to the manual circumcision, but the “true circumcision” are thereby infefted (invested with heritable property) in a heavenly inheritance. The Hebrew statute was for the man-child eight days old, but the Christian privilege has no distinction of age, or sex, or nation; for it belongs to every one in Christ. And it was, and is, a chief blessing—the death of sinful principle and the infusion of a higher life—the possession of a new nature, which has Christ for its source, ay, and Christ for its pattern.

Thus the flesh is thrown off, and the spirit assumes the predominance, with its quickened susceptibilities, its healthful activities, and its intense aspirations—thinking, feeling, and acting, in harmony with its sphere and destiny (Ed note: Beloved of the Father, you might read that last sentence again pondering the profundity therein and the practical application to our daily walk in Christ). And if such a collection of spiritual blessings has been received, why be subjected to a legal ceremony which could be at best but a faint type of them? Surely if they had received the thing signified, they need not now degrade themselves by submitting to a sign, which was in itself only a painful and bloody symbol of the Hebrew nationality and covenant. (Ibid)

Colossians 2:12 having been buried (