ACC ~ Colossians 2 v11 - 13

THE NEW LIFE IN CHRIST AND THROUGH BAPTISM. CHRYSOSTOM: Circumcision is no longer performed with a knife, Paul says, but in Christ himself; for no human hand circumcises … but the Spirit. The Spirit circumcises the whole man, not simply a part. … When and where? In baptism. And what Paul calls circumcision, he again calls burial. … But it is not burial only: for notice what he says, “Wherein you were also raised with him, through faith in the working of God, who raised him from the dead.” HOMILIES ON COLOSSIANS 6.

THEODORE OF MOPSUESTIA: “Circumcision” refers to the life of immortality embraced through baptism, just as “uncircumcision” is the old life of mortality. COMMENTARY ON COLOSSIANS.

SEVERIAN OF GABALA: Through baptism comes the stripping away and circumcision of sins. … Those being baptized in the blood of Christ confess that they share in his death through baptism and that following this they enjoy the resurrection. Resurrection is used here in a twofold sense, the one spiritual and the other physical. All persons will rise through the resurrection of Christ from the dead. Those, however, who have not been baptized in Christ but have died without faith will share in the general resurrection. However, they will not enjoy the promise of redemption. … As many as were baptized into Christ, these have freely benefitted before the general resurrection from the spiritual resurrection, for they have already risen from the death of sins. Thus, Paul also says: “in whom you were raised,” not “in whom you will be raised.” PAULINE COMMENTARY FROM THE GREEK CHURCH.

AMBROSE: This, too, is plain, that in him who is baptized the Son of God is crucified. Indeed, our flesh could not eliminate sin unless it were crucified in Jesus Christ. … And to the Colossians he says, “Buried with him by baptism, wherein you also rose again with him.” This was written with the intent that we should believe that he is crucified in us, that our sins may be purged through him, that he, who alone can forgive sins, may nail to his cross the handwriting which was against us. CONCERNING REPENTANCE 2.2.9.

AMBROSE: Therefore, the Lord permitted mortality to steal in [as an atonement], that guilt might cease. But so that the end set by nature might not also be in death, there was granted a resurrection from the dead, that the guilt might fail through death but the nature be continued through resurrection. And so death is a passage for all men, but you must pass with virtuous steadfastness—a passage from corruption to incorruption, from mortality to immortality, from disquiet to tranquillity. … What indeed is this death but the burial of vices and the awakening of virtues? For this reason “may my soul depart among the souls of the righteous,” that is, “may it be buried together with them,”that it may lay down its sins and take up the grace of the just, who “bear about the dying of Christ in their body” and soul. DEATH AS A GOOD 4.15.

AMBROSIASTER: [Paul] says that the Gentiles were dead, because they refused to receive the law, which had been given as a witness to the Creator, and then as a means of condemning vice. With Christ has come the forgiveness of sin, since freedom from sin is impossible without this gift, which saves us from the “penalty of death.” COMMENTARY ON THE LETTER TO THE COLOSSIANS.

AUGUSTINE: After all, if we find these passing days, in which we recall Christ’s passion and resurrection with special devotion and solemnity, so exhilarating, how blessed and blissful will that eternal day make us, when we shall actually see him and stay with him, the one we now rejoice in merely by desiring and hoping for him! What exultant joy God will give to his church, from which as it is born again through Christ he has after a fashion removed the foreskin of its fleshly nature, that is, the reproach of its natural birth! That is why it says, “And you, while you were dead in transgressions and the foreskin of your flesh, he made alive in him, forgiving us all our debts.” SERMONS 229D.2.

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