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 (Col 2:13, 14, 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.

Peritemno - 17x in 15v - Lk. 1:59; 2:21; Jn. 7:22; Acts 7:8; 15:1, 5; 16:3; 21:21; 1 Co. 7:18; Gal. 2:3; 5:2f; 6:12f; Col. 2:11

Related Resources:

Excursus on Circumcision Of the Heart
Scriptures on Circumcision

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, 32, 33, 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 (Col 2:16, 17-notes) 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 (Ep 2:11-note) 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 injunction—“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)

Peritome - 36x in 32v - Jn. 7:22f; Acts 7:8; 10:45; 11:2; Ro 2:25ff; 3:1, 30; 4:9ff; 15:8; 1 Co. 7:19; Gal. 2:7ff, 12; 5:6, 11; 6:15; Eph. 2:11; Phil. 3:3, 5; Col. 2:11; 3:11; 4:11; Tit. 1:10

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, (Ep 2:11-note); 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 (Ro 2:28, 29-notes). There must be faith in the living God (Ro 4:3-note). 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)

S Lewis Johnson explains The figure of circumcision (Col 2:11)....

The introduction of the figure of circumcision is somewhat surprising. It may, however, be the result of some stress by the Gnostic-Judaizers upon the necessity of undergoing circumcision (cf. Col 2:16,17). The apostle’s answer leaves no doubt that he regarded the Colossians as freed from this rite. They have experienced a deeper circumcision—one not made with hands, spiritual (cf. Ep 2:11). The use of circumcision in other than a crassly literal sense is not strange for the Biblical writers. Inward circumcision of the heart is an Old Testament concept (cf. Deut 10:16; 30:6 ; Jer 4:4; 6:10 ; 9:26 ; Ezek 44:7, 9). The use of the aorist tense in the verb perietmēthēte (AV, “were circumcised”) points most likely to the conversion of the Colossians. At that time they were circumcised spiritually.

Just what does this mean? The Old Testament rite signifies separation from sin and the flesh and consecration to God. The rite was performed once, but that which it signified was to be maintained daily. This emphasis finds its illustration in the experiences of Israel in the land, as recorded in Joshua. Circumcised at Gilgal, the nation often returned in its campaigns to this spot and renewed its consecration to God (cf. Josh 5:1, 2, 3, 4, 5, 6, 7, 8, 9). According to the New Testament it signified:

(1) the righteousness of faith (Ro 4:9, 10, 11, 12);

(2) the putting off of the body of flesh, the seat of sin (Col 2:11). In fact, the phrase en tē apekdusei tou sōmatos tēs sarkos is the best interpretation of circumcision’s meaning here. It means the putting off of the fleshly nature of man, or the crucifixion of the old man, as Paul puts it elsewhere (cf. Ro 6:5, 6). Sarx has its ethical meaning here, referring to man’s human nature in its creaturely state, the seat of sin. Its equivalence to the term palaios anthropos (AV, “old man”) is suggested by the use of the root apekduo (apekduomai - word studyi AV, “put off”) in this verse and in Col 3:9 (cf. Col 2:15 ) in Col 2:15 comes from the same root as the noun apekdusei. It refers to the divestiture of evil powers from our Lord, but, while they have been defeated through the work of the cross, they still abide. The Christian has been delivered from the power of the flesh, but it still abides with us..

When did this circumcision, this putting off of the old man, occur? The apostle says it took place in him, that is, en tē peritomē tou Cristou (AV, “in the circumcision of Christ”). This last phrase can hardly be anything other than his death, as the following words show.

What, then, has Paul said in the verse? That, comparable to the Old Testament rite of circumcision in which the flesh was cut away from the bodies of the Israelites in token of possession by the God of Israel, so believers in union with Christ in His death have died with Him to the old man and its relationship with Adam and sin. This has freed them from the thraldom of Sin. The flesh, while still with us, has been spoiled and stripped of its legal power over us, and we may enjoy deliverance as we believe the liberating message. The glory of the work of Christ is that it not only deals with our sins, it deals with our natures. Our sins find their forgiveness in the blood; our persons find their freedom in the cross. (Studies in the Epistle to the Colossians — Part VII The Complete Sufficiency of Union with Christ -- By S. Lewis Johnson, Jr.)

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)  (Lk 2:21; 2Cor 5:17; Gal 2:20; 4:4,5; Eph 2:10, 11, 12, 13, 14, 15, 16, 17, 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 apekduomai [word study] = put off from oneself in turn from apo = away from + ekduo = to come out of something, e.g., clothing or armor) (Only use in Scripture) 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 (apekduomai) 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) can mean a literal living human body (or animal), and here is used of the human body looked upon in its material constitution.

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.

John MacArthur explains that

The body of the flesh refers to the sinful, fallen human nature totally dominating believers before salvation. Christians have been cleansed of that sinful dominance and been given a new nature created in righteousness, having been circumcised with a circumcision made without hands, that is, not physical but spiritual. At salvation, “our old self was crucified with Him, that our body of sin might be done away with, that we should no longer be slaves to sin” (Ro 6:6). As a result, “if any man is in Christ, he is a new creature; the old things passed away; behold, new things have come” (2Co 5:17). Nowhere is it expressed any better than in the words of Paul when he wrote, “We are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh” (Php 3:3). Believers have been freed from sin’s dominance and judgment, though not yet from its presence. (MacArthur, J. Colossians. Chicago: Moody Press or Logos)

Spurgeon writes...

The Jew boasts that he is a circumcised man, but you have spiritually all that circumcision meant literally. Even though you have not the wounded your flesh, you have more than that, for you have the death of the flesh and your very flesh has been buried with Christ. All that circumcision can possibly mean you have in Christ. (Exposition of Colossians)

John Piper explains that in Colossians 2:11...

Paul compares the saving work of God in us with the practice of circumcision. He says it’s like that, only this is a circumcision made “without hands” : it’s a spiritual thing he is talking about, not a physical one. And he says that what is being cut away is not the male foreskin, but the “body of the flesh.” In Paul’s language that’s probably a reference to sin-dominated, ego-dominated use of the body. What is cut away in this spiritual circumcision “without hands” is the old unbelieving, blind, rebellious self and its use of the body for sin. And that way, Paul is saying, God makes a person his very own. (Buried and Raised in Baptism Through Faith)

Kenneth Wuest rightly states that...

The expression, “the body of the sins of the flesh,” needs careful study. The words “of the sins,” are not in the best texts, so that the expression is “the body of the flesh.” Lightfoot, Expositors, Alford, and Vincent concur in the teaching that the body here is the physical body, and the flesh is indwelling sin. The body that was put off when the Colossian saints were saved was the physical body as dominated by the totally depraved nature. This body, while still the possession of the believer, was put off in the sense that it was rendered inoperative so far as the constant control of the evil nature was concerned. Paul states the same truth in Romans 6:6 when he says: “Knowing this, that our old self was crucified with Him in order that the body possessed by sin might be rendered inoperative, so that henceforth we are not yielding an habitual slave’s obedience to sin.” The power of the sinful nature was broken, and it was deprived of its control over the body

Wiersbe writes...

Jewish circumcision removed but a small part of the flesh, but the Holy Spirit has put off the whole “body of the sins of the flesh” and made us new creatures in Christ (Col. 2:11). (Be Equipped)

 When we trusted Christ to save us, the Spirit of God performed “spiritual surgery” that enables us to have victory over the desires of the old nature and the old life. Circumcision removes only a part of the body, but the true “spiritual circumcision” puts off “the body of the sins of the flesh” (Col. 2:11) and deals radically with the sin nature. (Be Obedient)

The Christian’s circumcision is in contrast to that of the Jews. They had external physical surgery, while believers have internal “spiritual surgery” on their hearts. The Jews’ surgery involved only a part of the body; while for the believer, the whole “body of the sins of the flesh” (Col. 2:11) was removed. When you accept this fact and reckon on it, you have victory over sins of the flesh that would enslave you. Faith “in the working of God” (Col. 2:12, NKJV) can give you overcoming power. (Be Strong).

The heart needs “spiritual surgery” if it is to love the Lord and obey Him (Dt 30:6; 10:16; Jer. 4:4; Ro 2:25, 26, 27, 28, 29). Every child of God has experienced this (Col 2:11) and, by faith, can live victoriously. When we receive the Word in our hearts (Dt 30:11, 12, 13, 14), we have both the desire and the dynamic to obey God and glorify Him. The heart of victory is the heart! (With the Word Bible Commentary)

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 (Lk 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.

Newton has an interesting parallel between the OT shadow of circumcision and the NT reality...

The Old Testament practice of circumcision was a shadow. The "circumcision made without hands" is the substance. Let's see how this moves from the old to the new in Christ. By comparison...

The old is external, while the new is internal.

The old is nationalistic in covenant with the nation, while the new is individual in union with Christ.

The old affects the body as a cutting away of the foreskin, while the new affects the heart in the removal of the body of flesh.

The old requires an officiator in a priest, the new is done without hands as a divine act.

The old is limited to males, the new is limited only to those who believe, male and female.

The old is a human act, the new is a divine act.

The old has temporal results that cannot change the heart, the new is the regenerative work of the Spirit making a person alive in Christ.

The old is a ritual that cannot impart life, while the new applies the death and resurrection in all its power to give a new standing with God.

The old secures nothing eternal, while the new secures forgiveness of sins and eternity with Christ.

The old was applied due to family heritage, while the new is applied only through faith in Christ. (Sermons from the Epistle to the Colossians)

Barnhouse explains that...

On the eighth day of His life on earth our Lord Jesus Christ was taken to the temple and circumcised. The eternal Son, sent from the Father, placed Himself under the law that He might redeem them that were under the law (Gal. 4:4, 5). His heart was all holiness and needed no circumcising, since it was impossible for our Lord Jesus to sin. His circumcision was His first suffering for us. It was not, of course, redemptive suffering for sin, which was accomplished only on the cross. But read again Colossians 2:11, a parallel to our text in Romans and a key to Biblical teaching on holiness: “In him also you were circumcised with a circumcision made without hands, by putting off the body of flesh in the circumcision of Christ” (Col. 2:11).

The baptism of the Holy Spirit places us in the circumcision of Christ, and the circumcision of Christ puts off the body of the sins of the flesh. (Barnhouse, D. G. God's Freedom : Romans 6:1-7:25. Grand Rapids, MI.: William B. Eerdmans Publishing Company)

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)

Having been buried with (4916) (sunthapto from sun/syn = with - speaks of intimate union + thapto = perform funeral rites,  inter, bury) means to bury with someone or bury (together) with  and in context refers to a believer's burial with Christ and thus our participation in His death by virtue of union (sun/syn ~ intimate union) with Him. Sunthapto is in the aorist tense which pictures our identification as a completed event in the past as was the circumcision in the previous verse.

With Him - With Christ. As He was laid in the tomb, so were we!

In baptism - No water mentioned here. This is the glorious (and mystical) spiritual baptism of every believer that occurred at the moment of our salvation/regeneration in Christ when we placed our faith personally (see James 2:14ff on what constitutes genuine, saving faith) in His fully atoning, substitutionary work for each of us, having fully and once for all (He 7:27-note, He 9:12-note, He 9:26-note, He 9:28-note, He 10:10-note), paid the price of redemption with His precious blood (1Pe 1:18, 19-note) shed on that old rugged Cross.

Baptism (908) (baptisma from bapto = to dip as one does a cloth into a dye changing the color - see study of related verb baptizo) is used primarily in the spiritual sense signifying our identification with Christ.  And so when we were buried with Him in baptism a supernatural transaction took place. This transaction was placed on our account so to speak the moment we by faith believed (through faith) in Christ. It is as if one was transported back in time, nailed on the Cross with Christ, buried with Him in the tomb, and raised with Him to walk in newness of life. Thus Paul declares that

we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. For if we have become united with (planted) Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection. (Ro 6:4, 5, 6-see notes Ro 6:4; 6:5).

The above interpretation of baptism does not denigrate the significance of water baptism. In water baptism, immersion portrays burial with Christ, and coming out of the water depicts the resurrection by the power of God to “live a new life” and represents our public testimony of what took place spiritually when we initially believed. Neither the physical act of baptism nor the water saves anyone.  Baptism in water was appointed by our Lord (Mt 28:19), and was to be a public confession of faith in Him on the part of those who responded to the gospel (cp Acts 2:41). The question then is have you been baptized as an act of obedience to your Lord? You are under grace, not law, but grace transforms and empowers you to live a new life of obedience and blessing. If you refuse water baptism, obviously it does not mean that you are not truly regenerate/born again, but it does mean you will miss the inner joy that comes from knowing you have been obedient to your Lord Who paid the price to allow you the privilege of undergoing water baptism as a symbol of your new life in Him.

Baptisma - 4x in the NT - Mk. 7:4; Col. 2:12; Heb. 6:2; 9:10

MacDonald has some interesting thoughts:

Baptism is burial, the burial of all that we were as children of Adam. In baptism we acknowledge that nothing in ourselves could ever please God, and so we are putting the flesh out of God’s sight forever. But it does not end with burial. Not only have we been crucified with Christ and buried with Him, but we have also risen with Him to walk in newness of life. All of this takes place at the time of conversion. (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson)

It is sad that many modern Bible versions translate this passage in such a way it that might mislead some to believe that this circumcision in Christ actually happened WHEN they were physically, literally baptized with water. NIV, NRSV, NASB, NKJV, KJV have an accurate rendering of the original Greek. Others such as NCV, NLT, ICB, TLB, TEV, GWT are less discriminating.

For example, both the New Century Version (NCV) and the International Children's Bible (ICB) translate this verse

When you were baptized, you were buried with Christ.

This translation could be used by someone to say that physical baptism brought about the spiritual results.

The NLT has

For you were buried with Christ when you were baptized.

Someone could say that when I was literally baptized, the physical act of baptism resulted in my being buried with Christ. This is incorrect and adds works to faith which alone saves.

Baptism into Christ occurs when we place our faith in Him and the Spirit accomplishes regeneration or rebirth

Baptism into water as an act to procure or assure salvation is a dead work emanating from the fallen flesh which can produce no good work (cf Ro 7:18-note).

IN WHICH YOU WERE ALSO RAISED UP WITH HIM THROUGH FAITH IN THE WORKING (energy) OF GOD WHO RAISED HIM FROM THE DEAD: en o kai sunêgerthête (1API) dia tes pisteos tês energeias tou theou tou egeirantos (AAPMSG) auton ek nekron:  (Col 3:1,2; Ro 6:8, 9, 10, 11; 7:4; 1Cor 15:20; Eph 1:20; 2:4, 5, 6; 5:14) (Ro 4:3, 5:1, 10:9, Lk 17:5;Jn 1:12,13; 3:3, 4, 5, 7; Acts 14:27; Eph 1:19; 2:8; Php 1:29; He 12:2)  (dead Acts 2:24; Ro 4:24; Heb 13:20,21)

You were also raised up with Him - Our "mystical" but spiritually, and in God's eyes, very real resurrection with Christ (through faith) provides the framework for the believer's power and ability (cp the working of God) to live a new kind of life in Christ, a supernatural life that throws off the old "flesh" clothes (Col 3:8-note, Col 3:9-note, Ep 4:22-note, He 12:1--note, 1Pe 2:1-note) and puts on the new "Christ clothes" (Col 3:10-note, Col 3:12, 13, 14-note), and so Paul commands his readers based on this glorious truth...

Therefore if (first class conditional = a fulfilled condition = can be translated "Since"...) you have been raised up with Christ, keep seeking ( present imperative= make this your habitual practice, e.g., when you get up in the AM, ponder how today you will seek and set! Your day will be infused with Him and you will have a new motivation to live for eternity rather than for time!) the things above, where Christ is, seated at the right hand of God. Set your mind (present imperative = habitually - here we see the believer's faith in Christ is imminently logical and reasonable and deserves our most serious thoughts and meditation) on the things above, not on the things that are on earth. (Col 3:1-note, Col 3:2-note)

Paul again emphasizes our new power to live a supernatural life of victory over the old tireless tyrant "Sin" in Romans 6 and 7...

8 Now if (since) we have died with Christ, we believe that we shall also live with Him, 9 knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him.10 For the death that He died, He died to Sin, once for all; but the life that He lives, He lives to God.11 Even so consider (logizomai [word study] in the present imperative= make this your habitual practice to  ponder the great truths of Romans 6:1, 2, 3-note, Ro 6;4, 5-note, Ro 6:6, 7-note, Ro 6:8, 9-note - digest them, internalize them, walk in the power they provide as the Spirit renews your mind [Ep 4:23-note, 2Co 3:18, 4:16, Col 3:10-note, Col 3:16-note] and strengthens your inner man to pragmatically and truly experience a walk in victory over Sin and the strong desires [epithumia {word study}] that it shouts out to your mind and heart) yourselves to be dead to Sin, but alive to God in Christ Jesus. (Ro 6:8, 9-note, Ro 6:10-note, Ro 6:11-note)

Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that (purpose clause - always stop and ask what is being explained - interrogate with the 5W'S & H) you might be joined to another, to Him who was raised from the dead, in order that (another explanation - and what an incredible one to those who were formerly hostile toward God!) we might bear fruit for God. (Ro 7:4-note)

Were...raised up with (4891) (sunegeiro from sún = together ~ intimate union + egeíro = to raise)  means to be roused (from death) in company with and figuratively as used by Paul means to revivify spiritually.  Plutarch has a writing which uses sunegeiro in a secular sense meaning "waking up together". Practically this truth means that we now can walk in His resurrection power. The aorist tense indicates that this co-resurrection is a past completed event.

J Vernon McGee comments that

Lord Lyndhurst was the Lord Chancellor of Great Britain and possessed a sharp legal mind. He made this statement: “I know pretty well what evidence is; and I tell you, such evidence as that for the Resurrection has never broken down yet.” The death and resurrection of Christ is an historical fact. When Christ died you and I died with Him; He took our place. And when He was raised, we were raised in Him, and we are now joined to a living Christ. It is so important for us to see that we are joined to a living Savior. It is so important to keep in mind that no outward ceremony brings us to Christ. The issue is whether or not we are born again, whether we really know Christ as Savior. If we do know Him, we are identified with Him. Identification with Christ is “putting off the body of the sins of the flesh by the circumcision of Christ,” which is a spiritual circumcision. When you put your trust in the Lord Jesus Christ, the Holy Spirit baptizes you into the body of Christ. It is by this baptism that we are identified with Christ, and we are also “risen with him”—joined to the living Christ. (McGee, J V: Thru the Bible Commentary:  Thomas Nelson)

Faith (4102) (pistis) (word study) that saves in Scripture is not just mental assent to truth but a firm conviction and a surrender to that truth productive of a conduct consistent with the surrender. In sum, faith shows itself genuine by a changed life. Paul is saying that faith is the means by which a believer experiences identification with Christ's resurrection.

Through faith - The preposition through (dia) is used as a marker of instrumentality and in context explains how your spiritual resurrection was accomplished. The ordinance of water baptism as commonly practiced in most evangelical churches is the outward symbol of this inward spiritual transaction, symbolizing the death of the old self in the death of Christ and the resurrection to life in participation in His risen life. Nothing less than this makes a true Christian. Paul does not say that the new life in Christ is caused or created by the act of water baptism.

The working of God -  As discussed more below, this working describes the operative power or effectual working which in context is clearly the same divine, supernatural power which brought Christ back from the dead (cp Ep 1:19-note, Ep 1:20-note) and which now energizes each believer, making it possible to fulfill the commands (for example the commands beginning in Col 3:5 -see note)

Working  (1753) (energeia from en = in + érgon = work) describes working, efficiency or active, effective power and is exclusively a Pauline word used only to describe superhuman power, whether of God or of the devil; of God. Energeia is found in the classic Greek writings first in Aristotle describing diabolic influences. And so in In Hellenism, as in Philo, the word group energeia/energeo (noun/verb) is used of cosmic or physical forces at work in man or the world around.

Energeia - 8x in NT - Ep 1:19; 3:7; 4:16; Php 3:21; Col. 1:29; 2:12; 2Th 2:9, 11 and is rendered by the NAS as activity(1), exertion(1), influence(1), working(4).

Energeia is found in the classic Greek writings first in Aristotle describing diabolic influences. And so in In Hellenism, as in Philo, the word group energeia/energeo (noun/verb) is used of cosmic or physical forces at work in man or the world around.

Believers are now enabled to obey the command to...

work out  (present imperative = command to make this our lifestyle - keep on carrying it out to the goal) your salvation with fear and trembling (self-distrust, with serious caution, tenderness of conscience, watchfulness against temptation, timidly shrinking from whatever might offend, dishonor or discredit the name of God and of Christ our Savior. It is not a slavish terror, but a wholesome, serious caution that takes heed lest one falls, constantly aware of the deceitfulness of the heart and of the insidiousness and power of inward corruption of the flesh) for it is God who is at work in you, both to will and to work for His good pleasure." (see notes Philippians 2:12, 2:13)

Vincent writes that

There is a saving work which God only can do for you; but there is also a work which you must do for yourselves (Php 2:12-note, Ezek 36:27b). The work of your salvation is not completed in God's work in you (Php 2:13-note, Ezek 36:27a). God's work must be carried out by yourselves. “Whatever rest is provided by Christianity for the children of God (Jn 1:11, 12, 13, 11:52, Ro 8:16-note, Ro 8:21-note, Ro 9:8-note, Php 2:15-note, 1Jn 3:1, 2, 10, 5:2), it is certainly never contemplated that it should supersede personal effort. And any rest which ministers to indifference is immoral and unreal - it makes parasites and not men. Just because God worketh in him, as the evidence and triumph of it, the true child of God works out his own salvation - works it out having really received it - not as a light thing, a superfluous labor, but with fear and trembling as a reasonable and indispensable service” (Drummond, “Natural Law in the Spiritual World,” p. 335). Human agency is included in God's completed work. In the saving work of grace, God imparts a new moral power to work.

God had power to raise Christ from the dead and He has power (energy) to give us new life in Christ by faith.

McGee adds that

salvation is accomplished by the resurrection power of God (2Cor 1:10, 13:4, Gal 6:14, Php 3:10-note). It’s not some philosophy; it’s not some gimmick; it’s not some little system; it’s not the taking of some course that will enable you to live for God." (Ibid)

Wuest has this note

To understand this verse we must go back to Ro 6:3, 4 (see notes), where Paul says:

Do you not know that so many of us as were placed in Jesus Christ, were introduced into His death? Therefore we were buried with Him by this aforementioned introduction into His death in order that just as Christ was raised up from among the dead by the glory of the Father, even so we also may be able to order our behavior in the energy of a new life imparted.

The believing sinner’s identification with Christ in His death, broke the power of indwelling sin. His identification with Him in His resurrection, resulted in the impartation of the divine nature. The baptism (placing, introduction into) is that effected by the Holy Spirit. The baptism in our Colossian passage is the same. Thus, risen with Him does not refer to our future physical resurrection, but to that spiritual resurrection from a sinful state into divine life. This was in answer to our faith in the operation of God who raised Christ from the dead. It is only fair to the reader to say that the authorities the author is consulting, all see water baptism in this passage. The words, “the placing into,” give the sense in which the Greek reader of the first century would understand this text. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)

Raised Him from the dead - This great event means many things, but one of the most important is that it provides the Father's confirmation of his acceptance of the Son’s substitutionary death.  As an aside, note that all three persons of the Trinity were active in Christ’s resurrection: the Father (Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30, 33, 34, 37; 17:31),  the Spirit (Ro 8:11-note) and the Son (John 2:19, 20, 21, 22; 10:17,18)

Raised (1453) (egeiro) means to waken, rouse from sleep, from sitting or lying, from disease, from death, from inactivity, from ruins. It means to lift up, raise up, arise again, stand up. Metaphorically, egeiro is used in the NT to describe to awaken from sluggishness or lethargy (Ro 13:11-note). It also refers as in the present use to be awakened up from death and so to be raised from the dead. The Thessalonian's acceptance and belief in the resurrection as an act of God, gave them confidence in the certainty of Christ’s return in power.

Raised Him from the dead - This is the grand proof of Christ's divine Sonship which Paul also emphasized in the first lines of his grand epistle to the Romans declaring that Jesus

He has fixed a day in which He will judge the world in righteousness through a Man Whom He has appointed, having furnished proof to all men by raising Him from the dead. (Acts 17:31) (Note: The Scriptures generally attribute the resurrection of Jesus to the activity of the Father - Acts 2:24; 3:15; 4:10; 5:30,31; 10:40,41)

Dead (3498) (nekros from nékus = a corpse; English - necropsy, necrophobia, etc) describes literally one who has breathed their last and figuratively (the more common NT use) speaks of the spiritual condition of unsaved men, spiritually dead to God because of sin (Ep 2:1-note).

When you were dead - When? When you were without Christ, walking around, living your life as if God did not exist, ignoring God's plan of redemption and desire to make spiritually dead men alive in Christ by grace through faith. When? When you were constantly in grave danger of eternal separation from the glory of God (2Th 1:6, 7, 8, 9, 10) should God ordain that your next breathe be your last breath (Ge 2:7, Job 12:10, Ps 104:29-note, Ps 146:4-note, Is 42:5, Acts 17:25)!

Why were you dead? Paul goes on to explain, that it is because your transgressions and unregenerate nature.

Were (5607) (eimi = verb of existence) is present tense indicating that before Christ we were "continually" dead and in context refers not to physical but to spiritual death.

Dead (3498) (nekros from nékus = a corpse; English - necropsy, necrophobia, etc) describes literally one who has breathed their last and figuratively (the more common NT use) speaks of the spiritual condition of unsaved men, spiritually dead to God because of sin (Ep 2:1-note).

In the garden God had warned Adam

from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you shall surely die. (Gen 2:17, 3:3, 4, 19, 5:5).

Adam ate and Adam died (first spiritually and later physically - Ge 5:5) and

Therefore, just as through one man (Adam is held responsible, not Eve) sin entered into (Implying it was not in the world before it "entered") the world, and death through sin, and so death spread to all men, (Why did death spread to every person ever born?) because all (Greek = without exception) sinned. (Ro 5:12-note)

Paul explained that

the wages of sin is death, but (always note contrasts - this one is especially notable!) the free gift of God is eternal life (available today!) in (in the sphere of, the atmosphere of, Christ our life -Col 3:4) Christ Jesus our Lord. (Ro 6:23-note)

To be a "spiritual corpse" means to be unable to respond to spiritual stimuli, just as one who is physically dead is unable to respond to physical stimuli.

Albert Barnes explains the corpse analogy noting that...

A corpse is insensible. It sees not, hears not, and feels not. The sound of music and the voice of friendship and of alarm, do not arouse it. The rose and the lily breathe forth their fragrance around it, but the corpse perceives it not. The world is busy and active around it, but it is unconscious of it all. It sees no beauty in the landscape; hears not the voice of a friend; looks not upon the glorious sun and stars; and is unaffected by the running stream and the rolling ocean. So with the sinner in regard to the spiritual and eternal world. He sees no beauty in religion; he hears not the call of God; he is unaffected by the dying love of the Saviour; and he has no interest in eternal realities. In all these he feels no more concern, and sees no more beauty, than a dead man does in the world around him. Such is, in “fact,” the condition of a sinful world. There is, indeed, life, and energy, and motion. There are vast plans and projects, and the world is intensely active. But in regard to religion, all is dead. The sinner sees no beauty there; and no human power can arouse him to act for God, anymore than human power can rouse the sleeping dead, or open the sightless eyeballs on the light of day. The same power is needed in the conversion of a sinner which is needed in raising the dead; and one and the other alike demonstrate the omnipotence of him who can do it." 

The Bible which is the source of spiritual truth makes no sense to a "spiritual corpse", a so called natural man (referring to one's physical birth in the line of Adam and contrasted with the spiritual man who is thus because he is in Christ by the new birth) cannot understand spiritual truth (1Cor 2:11, 12, 13, 14, 15, 16). The spiritually dead person who is still in Adam (cp 1Co 15:22 for the two "addresses" of every person ever born) is dominated by the world, the flesh, and the devil and most tragic of all

shall not see life (referring to eternal life in God's presence) but the wrath of God abides on him. (Jn 3:36)

IN YOUR TRANSGRESSIONS AND THE UNCIRCUMCISION OF YOUR FLESH : tois paraptomasin kai te akrobustia tes sarkos humon :

"God has now made to share in the very life of Christ!" (Phillips)

Transgressions (3900) (paraptoma from para = aside + pipto = fall) is literally a falling aside or beside to stumble on something (so as to loose footing) and in its figurative ethical usage (all uses in the NT) it describes a "false step", a violation of moral standards or a deviation from living according to what has been revealed as the right way to live. Paraptoma is a false step out of the appointed way, a trespass on forbidden ground, a stepping out of line of true conduct, a deviation from truth and uprightness. Paraptoma describes  what a person has done in transgressing the will and law of God by some false step or failure.

Paraptoma - 23x in 20v - Matt. 6:14, 15; 18:35; Mk. 11:25, 26; Rom. 4:25; 5:15, 16, 17, 20; 11:11, 12; 2 Co. 5:19; Gal. 6:1; Eph. 1:7; 2:1, 5; Col. 2:13; Jas. 5:16

And so in sum, the idea behind transgressions is that one has crossed a line, challenging God's boundaries. We were dead in them because we overstepped God's boundaries in our rebellion against Him.

Uncircumcision (203) (akrobustia from ákron = the extreme + búo = cover) refers literally to the male prepuce or foreskin. In this specific use Paul is referring to the "uncircumcised" Gentiles (most of the Colossian believers were Gentiles). Paul is using akrobustia figuratively, in a negative sense of lack of relationship with God and the perfect righteousness His law demands.

Akrobustia - 20x in 17v - Acts 11:3; Ro 2:25, 26, 27; 3:30; 4:9, 10, 11; 1 Co. 7:18, 19; Gal. 2:7; 5:6; 6:15; Eph. 2:11; Col. 2:13; 3:11

In the parallel passage in Ephesians, Paul explains that

"you were (your former state of being continually) dead (dead in your soul, dead towards God, dead in law; and exposed to eternal death) in your trespasses (special acts) and sins (all forms and phases of sin - more general word), in which you formerly walked (habitually conducted your life) according to the course of this world (under the sway of the tendency of this present evil age), according to the prince of the power of the air,  of the spirit (you were obedient to and under the control of the demons) that is now  working (constantly energizing) in the sons of disobedience (accursed children 2Pe 2:14-note, the careless, the rebellious, the unbelieving, who go against the purposes of God). Among them we too all formerly lived in the lusts of our flesh (our behavior governed by our corrupt and sensual nature), indulging (implies carrying out or accomplishing) the desires of the flesh and of the mind (the faculty of thought & understanding, especially moral understanding - our cravings dictated by our senses and our dark imaginings), and were by nature (implies innately - born with a sinful nature) children (emphasizing our connection by birth, cf Jn 1:12) of wrath, even as the rest. But God (praise God for this great phrase), being rich (overflowing, abundant, abounding)  in mercy, because of His great love with which He loved us, even when we were dead in our transgressions (deviations from truth and uprightness), made us alive together (in fellowship and in union) with (suzoopoieo - aorist = past completed action, active = God did it of His own volition, indicative = a real event) Christ (God gave us the very life of Christ Himself, the same new life with which God quickened in Christ when He arose) by grace (His undeserved favor and mercy. Mt Henry writes that "Grace in the soul is a new life in the soul. As death locks up the senses, seals up all the powers and faculties, so does a state of sin, as to any thing that is good. Grace unlocks and opens all, and enlarges the soul") you have been saved (aorist tense = definite event in the past, rescued from danger, delivered from judgment, healed, made well spiritually, kept safe from eternal destruction), and raised us up with Him and seated us with Him in the heavenly places, in Christ Jesus." (Ep 2:1, 2, 3, 4, 5, 6-see notes Ep 2:1; 2:2; 2:3; 2:4; 2:5; 2:6)

HE MADE YOU ALIVE TOGETHER WITH HIM: humon sunezoopoiesen (3SAAI) humas sun auto:  (Ps 71:20; 119:50; Jn 5:21; 6:63; Ro 4:17; 8:11; 1Cor 15:36,45; 2Cor 3:6; 1Ti 6:13)

Made alive together with Him (4806) (suzoopoieo from sun/syn = together with, speaking of close, intimate union + zoopoiéo = make alive in turn from zoós = alive + poiéo = to make) is in the aorist tense, indicating past completed action. The meaning is, that there is such a connection between Christ and those whom the Father hath given to him, that His resurrection from the grave involved their resurrection to spiritual life. It was like raising up the head and the members - the whole body together. 

Notice Paul's repetitive use of sun/syn (sunezoopoiesen humas sun auto) - He wants to make certain his readers understand that they are in a new and intimate relationship with Christ. Christ is all they will ever need and He is theirs and they are His and this oneness or union should serve to stabilize them in the turbulent seas of false teachings. (See Related topic - in Christ and in Christ Jesus and in Christ)

Throughout the New Testament we find this intimate union of the believer with Christ affirmed -- We are crucified with Him (Gal 2:20-note). We die with Him (Ro 6:3-note, Ro 6:4-note). We rise with Him (Ro 6:4, 5-note, Ep 2:6-note). We live with Him (Ro 6:8-note, 2Ti 2:11-note, Col 3:4-note). We reign with Him (2Ti 2:12-note, Eph 2:6-note, Re 20:4-note). We are joint heirs with Him (Ro 8:17-note). We share His sufferings on earth (Acts 9:16, 1Pe 2:21-note, 2Co 1:5, 1Pe 4:13-note) and we share His glory with Him on His throne (Re 3:21-note). An understanding of "all the treasures of wisdom and knowledge" (Col 2:3-note) in Christ is a sure protection against "persuasive arguments" (Col 2:4-note).

Remember that salvation is not the improvement of the old nature, but is the impartation of a new nature (cp divine nature in 2Pe 1:4-note).

McGee makes the comment that

There are all kinds of gimmicks and systems that are set before us today to enable us to live the Christian life. I know people who have been to Bible conferences where the Christian life is taught, and at home they have a drawer filled with notebooks. But they are not doing so well in living the Christian life. Why not? Because we need to recognize this one important thing that Paul is saying here: we are joined to the living Christ. Now, if you are joined to Him, my friend, you are going to live as if you are. How close are you to Him? Do you walk with Him? Do you turn to Him in all the emergencies of this life? Is He the One who is the very center of your life? (McGee, J V: Thru the Bible Commentary:  Thomas Nelson)

HAVING FORGIVEN US ALL OUR TRANSGRESSIONS: charisamenos (AMPMSN)  hemin panta ta paraptomata:  (Ps 32:1; Isa 1:18; 55:7; Jer 31:34; Acts 13:38,39; 2Cor 5:19; Heb 8:10, 11, 12; 1Jn 1:7, 8, 9; 2:12)

Having forgiven (5483) (charizomai from charis = grace, undeserved merit or favor) has the basic meaning of to give. To grant as a favor. To give gratuitously, generously, graciously and in kindness. To have a favor freely, willingly and unconditionally bestowed. It means to bestow as a gift of grace or out of grace. To give out of grace. To give help to those who don't deserve it. To show grace by providing undeserved help to someone unworthy (see Ep 4:32-note)

Charizomai  - 23x in 19v - Lk. 7:21, 42f; Acts 3:14; 25:11, 16; 27:24; Rom. 8:32; 1 Co. 2:12; 2 Co. 2:7, 10; 12:13; Gal. 3:18; Eph. 4:32; Phil. 1:29; 2:9; Col. 2:13; 3:13; Philemon 1:22

The NAS renders charizomai as bestowed(1), forgave(2), forgive(3), forgiven(4), forgiving(2), freely give(1), given(1),graciously forgave(1), granted(5), hand(2), things freely given(1).

Simply put we are forgiven by grace (charis). The aorist tense speaks of a past completed action (the moment you believed you were completely forgiven). The middle voice pictures God not only initiating the action of forgiveness but participating in the carrying out of the forgiveness.

Charizomai  is used of the act of pardoning which is done as a favor and in kindness. Note the change of pronoun from you to us, referring to believers in general, including himself. This change from the second to the first person, or vice versa, is common in Paul's writings. The act of forgiving is simultaneous with the quickening, though logically forgiveness precedes making us alive.

Webster adds that the idea inherent in forgiveness is

to pardon; to remit, as an offense or debt; to overlook an offense, and treat the offender as not guilty. The original and proper phrase is to forgive the offense, to send it away, to reject it, that is, not to impute it, [put it to] the offender. But by an easy transition, we also use the phrase, to forgive the person offending.

All our transgressions - All (pas) means the sum total, without exception. God in Christ has not just pardoned our "worst" sins or a percentage of our sins, but the sum total of them our transgressions against Him, for had He left even one that was not forgiven we would have remained guilty of them all (Jas 2:10)! This is good news indeed and a truth which should liberate all of us from past failures no matter how heinous or awful they might have been. Yes, our past may leave us with the sequelae of consequences, but not with a deficit of divine forgiveness. Our sin "debt account" has been paid in full by our Redeemer (Jn 19:30 = where "It is finished!" = tetelestai meaning "Paid in full!" and this verb is perfect tense which speaks of the permanence of Christ's full payment)! "Hallelujah!"

Transgressions (3900) (side slips, false steps, trespasses, lapses, deviations, unintentional errors,  willful transgressions) (paraptoma from parapipto = fall aside, fall away in turn from para = aside + pipto = fall) fall) is literally a falling aside or beside or to stumble on something (so as to lose footing). In the figurative/ethical sense (all the NT uses) paraptoma describes an ethical "false step", a violation of moral standards or a deviation from living according to what has been revealed as the right (righteous) way to live. Paraptoma is a false step out of the appointed way, a trespass on forbidden ground, a stepping out of line of true (God honoring) conduct, a deviation from truth and uprightness as revealed in God's Word of Truth.

There is a subtle distinction between sin and transgression -- The idea behind transgression is that we have crossed a line, challenging God's boundaries. We were dead because we overstepped God's boundaries in our rebellion against Him. The idea behind sin is that we have missed a mark, God's holy standard that calls for perfection, every time (cp Jas 2:10, Gal 3:10, cp Eccl 7:20, 1Ki 8:46, Isa 53:6, Ps 130:3, Pr 20:9)!

Paul teaching on God's forgiveness is not only liberating truth but motivating truth, for as Paul exhorts his readers in chapter that

just as the Lord forgave you, so also should you. (Col 3:13-note)

Wiersbe commenting on God's forgiveness as a motivator for believers to forgive writes that...

An unforgiving spirit is the devil’s playground, and before long it becomes the Christian’s battleground. If somebody hurts us, either deliberately or unintentionally, and we do not forgive him, then we begin to develop bitterness within (cp Ep 4:31-note), which hardens the heart (He 3:13-note). We should be tenderhearted and kind (Ep 4:32-note), but instead we are hardhearted and bitter (cp one who "comes short of the grace of God" He 12:15-note). Actually, we are not hurting the person who hurt us; we are only hurting ourselves. Bitterness in the heart makes us treat others the way Satan treats them, when we should treat others the way God has treated us (Ed: As we see here in Colossians). In His gracious kindness, God has forgiven us, and we should forgive others. We do not forgive for our sake (though we do get a blessing from it) or even for their sake, but for Jesus’ sake. Learning how to forgive and forget is one of the secrets of a happy Christian life. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos)

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Leave It Buried -A 10-year-old boy wanted to be a pastor when he grew up. One day, when the family's black cat died, he had an opportunity to do some "practice preaching" by conducting a funeral.

The boy found a shoebox and put the kitten inside it. When he placed the cover on the box, however, the tail wouldn't fit in. So he cut a hole in the lid so that the long furry tail could stick out. Then he rounded up his friends, preached a short sermon he had carefully prepared, and buried the cat in a shallow grave.

When the service was over, he noticed that the tip of the pet's tail was still sticking out of the ground. Every 2 or 3 days curiosity would get the better of him, and he would secretly pull up the cat by the tail and then rebury it. Eventually the tail came off, and the body finally remained buried!

How many of us do this with our forgiven sins? We confess our sins, but we continue to drag them up and weep over them, even though God considers the ugly things buried once and for all (Jeremiah 31:34; Colossians 2:13, 14; 1John 1:9). As a result, we are not joyful or productive in our Christian life and service. Please — leave the "cat" buried! —Henry G. Bosch (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)