Colossians 2:12

ἐν τῷ βαπτίσματι. So א*ACDcKLP, Chrys.4.467 Thdt.

ἐν τῷ βαπτισμῷ is read by אcBD*G, a few cursives. Although the evidence for βαπτισμῷ is suspiciously “Western,” yet, in view of the fact that βάπτισμα became the technical word for the sacrament, its substitution for βαπτισμός is readily explicable. Perhaps, therefore, the latter is right here. If so St Paul is laying stress on the process rather than the ceremony as such.

ἐκ νεκρῶν אACKLP. ἐκ τῶν νεκρῶν Text. Rec. with BDG, as in Colossians 1:18.

“In most instances of this or similar phrases ἐκ νεκρῶν is used without τῶν, and with no variety in codd. (In Ephesians 1:20 L and some twenty-five MSS. prefix τῶν.) But in 1 Thessalonians 1:10 אBDGLP and many MSS., with Chrys., Theodoret, al., have τῶν, ACK and many MSS. omitting it. It seems, therefore, more probable that τῶν was omitted here in conformity with usage than that it was wrongly added” (Abbott). Yet BDG form a very suspicious group (see Introd. p. lxii.).

12. συνταφέντες αὐτῷ, “being buried with Him.” The participle is closely subordinate to περιετμήθητε, of which it defines the mode.

The figure of death has already been suggested by ἐν τῇ�.τ.λ., and perhaps St Paul would have continued “having died with Him” had not the act of Baptism by its covering waters represented burial rather than dying. St Paul says that the true circumcision of the believer takes place in Christ because he was buried with Him. Cf. Romans 6:4.

ἐν τῷ βαπτίσματι. See notes on Textual Criticism. Here first does St Paul definitely mention the occasion on which the Colossian Christians received their true circumcision. It was in their Baptism.

The article apparently is possessive. ἐν not ‘at,’ but ‘in’ the ceremony with all its concomitants.

The form of immersion was evidently present to St Paul’s mind (though as early as the Didaché, § 7, affusion was permitted if a full supply of water could not be had), and suggested the image of burial and resurrection.

If it appears strange that St Paul attributed so much importance to the act of Baptism it must be remembered that (a) he was, primarily at least, thinking of adults, (b) this is in fact not only the occasion on which the turning point of a convert’s faith is visibly displayed, but also the consummation of his decision to belong to Christ. All who have had anything to do with the instruction of non-Christians know that it is only when they dare to confess Christ publicly by Baptism that any assurance can be felt as to the reality of their faith. St Paul’s twofold requirement (Romans 10:9) of public confession of the sovereignty of Jesus as well as heart belief in His resurrection is fully justified by experience.

St Paul, it will be observed, is here dealing with the normal state of things. Such a question as whether real faith preceded or only followed Baptism he does not discuss.
For a valuable quotation from Peter Lombard on this subject see Moule, Appendix K.

ἐν ᾧ. In spite of the phrases ἐν αὐτῷ (Colossians 2:10), ἐν ᾧ (Colossians 2:11), the antecedent is almost certainly τῷ βαπτίσματι, not Christ, for, besides other reasons, it would be strange to say that the Colossians were raised with Christ (συνηγέρθητε) in Him.

καὶ, emphasis as well as addition; cf. Colossians 2:11. True circumcision meant not only death but also life, or rather (in view of Colossians 2:13) not only death and its position of burial but also the position of those that have been raised, and, further (Colossians 2:13), actual enjoyment of life.

καὶ συνηγ., that is to say, introduces the positive side of conversion, marking the beginning of a new life.

συνηγέρθητε. There is no occasion to repeat the αὐτῷ from συνταφέντες αὐτῷ.

For the word see Colossians 3:1, and Ephesians 2:6†. Compare also the note on συνεζωοποίησεν, Colossians 2:13.

διὰ τῆς πίστεως, “by your faith.” On πίστις cf. Colossians 1:4; Colossians 1:23; Colossians 2:5; Colossians 2:7.

In this clause St Paul guards against any misconception of Baptism having a merely mechanical effect. Faith is the instrument by which the benefit to be obtained in baptism is received.
Bengel, probably by some remnant of controversial bias, understands the genitive after πίστεως (τ. ἐνεργ. τ. θ.) as subjective, “fides est opus operationis divinae: et operatio divina est in fidelibus.” But it is certainly objective; cf. Acts 3:16; 2 Thessalonians 2:13; Ephesians 3:12. And so Chrys., καλῶς εἷπε, ‘Πίστεως’· πίστεως γὰρ ὅλον ἐστίν. ἐπιστεύσατε ὅτι δύναται ὁ θεὸς ἐγεῖραι, καὶ οὕτως ἠγέρθητε.

τῆς ἐνεργείας τοῦ θεοῦ, “in the working of God”; i.e. in believers. See the note on ἐνέργεια at Colossians 1:29.

The false teachers urged faith in the “powers and authorities,” but you have faith in the working of God Himself. He raised Christ, and that is a solid fact on which to rest your faith in His power towards you, even to raise you with Him. And by means of this your faith you, in fact, were raised.

τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν. See notes on Textual Criticism. The absence of the article before νεκρῶν (contrast Colossians 1:18) lays the more stress on the fact that they were dead, “from such people as were actually dead.”

The phrase probably means “from a state of death”; contrast Colossians 1:18.