SEV Biblia, Chapter 2:12
sepultados juntamente con l en el bautismo, en el cual tambin resucitasteis con l, por la fe de la operacin de Dios que le levant de los muertos.
Clarke's Bible Commentary - Colossians 2:12
Verse 12. Buried with him in baptism] Alluding to the immersions practised in the case of adults, wherein the person appeared to be buried under the Water, as Christ was buried in the heart of the earth. His rising again the third any, and their emerging from the water, was an emblem of the resurrection of the body; and, in them, of a total change of life. The faith of the operation of God] They were quickened, changed, and saved, by means of faith in Christ Jesus; which faith was produced by the operation or energy of God. Believing is the act of the soul; but the grace or power to believe comes from God himself.
John Gill's Bible Commentary
Ver. 12. Buried with him in baptism , etc.] The apostle goes on to observe how complete and perfect the saints are in Christ; that they are not only circumcised in him in a spiritual sense, and the body of the sins of their flesh is put off, and removed from them, in allusion to the cutting off and casting away of the foreskin in circumcision; but that they and all their sins were buried with Christ, of which their baptism in water was a lively representation: Christ having died for their sins, was laid in the grave, where he continued for a while, and then rose again; and as they were crucified with him, they were also buried with him, as their head and representative; and all their sins too, which he left behind him in the grave, signified by his grave clothes there; and baptism being performed by immersion, when the person baptized is covered with water, and as it were buried in it, is a very significant emblem of all this; it is a representation of the burial of Christ, and very fitly holds him forth to the view of faith in the state of the dead, in the grave, and points out the place where the Lord lay; and it is also a representation of our burial with him, as being dead to sin, to the law, and to the world, by him. This shows now, that baptism was performed by dipping, or covering the whole body in water, for no other form of administration of baptism, as sprinkling, or pouring water on the face, can represent a burial, or be called one; and this is what many learned interpreters own, and observe on this place: wherein also ye are risen with [him] ; Christ is risen from the dead as the head and representative of his people, and they are risen with him; and their baptism is also an emblem of his and their resurrection, being administered by immersion, in which way only this can be signified; for as the going down into the water, and being under it, represents Christ's descending into the state of the dead, and his continuance in it, so the emersion, or coming up out of the water, represents his rising from the dead, and that of his people in him, in order to walk in newness of life; for the apostle's meaning is, that in baptism saints are risen with Christ, as well as in it buried with him: and this through the faith of the operation of God ; that is, it is through faith that saints see themselves buried and risen with Christ, to which the ordinance of baptism is greatly assisting, where there is true faith; for otherwise, without faith, this ordinance will be of no use to any such end and purpose; and it is not any faith that will avail, but that which is of God's operation; faith is not naturally in men, all men have it not; and those that have it, have it not of themselves, it is the gift of God; it is what be works in them, and by his power performs: who hath raised him from the dead ; this is a periphrasis of God the Father, to whom the resurrection of Christ from the dead is generally ascribed; though not to the exclusion of Christ, and of the Spirit, who were also concerned; and is here added, partly to show in what respect faith, which is God's work, has him for its object, as having raised Christ from the dead, who was delivered for offences, but is risen again through the power of God for justification, and whoever with his heart believes this shall be saved; and partly to show, that the same power is exerted in working true faith in the heart, as was put forth in raising Christ from the dead.
Matthew Henry Commentary
Verses 8-17 - There is a philosophy which rightly exercises our reasonable faculties a study of the works of God, which leads us to the knowledge of God and confirms our faith in him. But there is a philosophy which is vai and deceitful; and while it pleases men's fancies, hinders their faith such are curious speculations about things above us, or no concern to us. Those who walk in the way of the world, are turned from followin Christ. We have in Him the substance of all the shadows of the ceremonial law. All the defects of it are made up in the gospel of Christ, by his complete sacrifice for sin, and by the revelation of the will of God. To be complete, is to be furnished with all thing necessary for salvation. By this one word "complete," is shown that we have in Christ whatever is required. "In him," not when we look to Christ, as though he were distant from us, but we are in him, when, by the power of the Spirit, we have faith wrought in our hearts by the Spirit, and we are united to our Head. The circumcision of the heart the crucifixion of the flesh, the death and burial to sin and to the world, and the resurrection to newness of life, set forth in baptism and by faith wrought in our hearts, prove that our sins are forgiven and that we are fully delivered from the curse of the law. Throug Christ, we, who were dead in sins, are quickened. Christ's death wa the death of our sins; Christ's resurrection is the quickening of ou souls. The law of ordinances, which was a yoke to the Jews, and partition-wall to the Gentiles, the Lord Jesus took out of the way When the substance was come, the shadows fled. Since every mortal ma is, through the hand-writing of the law, guilty of death, how very dreadful is the condition of the ungodly and unholy, who trample unde foot that blood of the Son of God, whereby alone this deadl hand-writing can be blotted out! Let not any be troubled about bigote judgments which related to meats, or the Jewish solemnities. The setting apart a portion of our time for the worship and service of God is a moral and unchangeable duty, but had no necessary dependence upo the seventh day of the week, the sabbath of the Jews. The first day of the week, or the Lord's day, is the time kept holy by Christians, in remembrance of Christ's resurrection. All the Jewish rites were shadow of gospel blessings.
Greek Textus Receptus
συνταφεντες 4916 5651 αυτω 846 εν 1722 τω 3588 βαπτισματι 908 εν 1722 ω 3739 3739 και 2532 συνηγερθητε 4891 5681 δια 1223 της 3588 πιστεως 4102 της 3588 ενεργειας 1753 του 3588 θεου 2316 του 3588 εγειραντος 1453 5660 αυτον 846 εκ 1537 των 3588 νεκρων 3498
Vincent's NT Word Studies
12. Buried (suntafentev). See on Rom. vi. 4. The aorist tense puts the burial as contemporaneous with the circumcision. Ye were circumcised when ye were buried, etc.
In baptism (en tw baptismati or baptismw). The article, the baptism points to the familiar rite, or may have the force of your.
Wherein also (en w kai). Referring to baptism, not to Christ.
Ye were raised with Him (sunhgerqhte). The burial and the raising are both typified in baptism. The raising is not the resurrection to eternal life at Christ's second coming, but the moral resurrection to a new life. This corresponds with the drift of the entire passage, with the figurative sense of buried, and with Rom. vi. 4, which is decisive.
Through the faith of the operation of God. Not the faith which God works, but your faith in God's working: faith in God's energy as displayed in Christ's resurrection. Hence the emphasis which is laid on faith in the resurrection. See 1 Cor. xv. 3, 4 (note); Rom. x. 9; Eph. i. 19. vers. 11, 12 should be compared with Rom. vi. 2-6.
Robertson's NT Word Studies
2:12 {Having been buried with him in baptism} (suntafentes autwi en twi baptismati). Second aorist passive participle of sunqaptw, old word, in N.T. only here and #Ro 6:4, followed by associative instrumental case (autwi). Thayer's Lexicon says: "For all who in the rite of baptism are plunged under the water, thereby declare that they put faith in the expiatory death of Christ for the pardon of their past sins." Yes, and for all future sins also. this word gives Paul's vivid picture of baptism as a symbolic burial with Christ and resurrection also to newness of life in him as Paul shows by the addition "wherein ye were also raised with him" (en hwi kai sunegerqete). "In which baptism" (baptismati, he means). First aorist passive indicative of sunegeirw, late and rare verb (Plutarch for waking up together), in LXX, in N.T. only in #Col 2:12; 3:1; Eph 2:6. In the symbol of baptism the resurrection to new life in Christ is pictured with an allusion to Christ's own resurrection and to our final resurrection. Paul does not mean to say that the new life in Christ is caused or created by the act of baptism. That is grossly to misunderstand him. The Gnostics and the Judaizers were sacramentalists, but not so Paul the champion of spiritual Christianity. He has just given the spiritual interpretation to circumcision which itself followed Abraham's faith (#Ro 4:10-12). Cf. #Ga 3:27. Baptism gives a picture of the change already wrought in the heart "through faith" (dia tes pistews). {In the working of God} (tes energeias tou qeou). Objective genitive after pistews. See #1:29 for energeia. God had power to raise Christ from the dead (tou egeirantos, first aorist active participle of egeirw, the fact here stated) and he has power (energy) to give us new life in Christ by faith.
