Buried with him in baptism - See the notes at Romans 6:4.

Wherein also - In which ordinance, or by virtue of that which is signified by the ordinance.

Ye are risen with him - From the death of sin to the life of religion; Notes, Romans 6:4-5; compare the notes at Ephesians 2:5-6.

Through the faith of the operation of God - By a firm belief on the agency of God in raising him up; that is, a belief of the fact that God has raised him from the dead. The resurrection of Christ is often represented as the foundation of all our hopes; and, as he was raised from the grave to die no more, so, in virtue of that we are raised from the death of sin to eternal spiritual life. The belief of this is shown by our baptism, whatever be the mode in which that ordinance is performed, and as well shown in one mode as another.

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.

Buried with him in baptism,.... 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.

Buried (συνταφέντες)

See on Romans 6:4. The aorist tense puts the burial as contemporaneous with the circumcision. Ye were circumcised when ye were buried, etc.

In baptism (ἐν τῷ βαπτίσματι or βαπτισμῷ)

The article, the baptism points to the familiar rite, or may have the force of your.

Wherein also (ἐν ᾧ καὶ)

Referring to baptism, not to Christ.

Ye were raised with Him (συνηγέρθητε)

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 Romans 6:4, 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 Corinthians 15:3, 1 Corinthians 15:4 (note); Romans 10:9; Ephesians 1:19. Colossians 2:11, Colossians 2:12 should be compared with Romans 6:2-6.

{10} {q} Buried with {r} him in baptism, {11} wherein also ye are risen with him through the faith of the operation of {s} God, who hath raised him from the dead.

(10) The taking away of an objection: we do not need an external sign to the extent which our fathers had, seeing that our baptism is a most effectual pledge and witness, of that inward restoring and renewing.

(q) See Ro 6:4.

(r) So then all the force of the matter comes not from the very deed done, that is to say, it is not the dipping of us into the water by a minister that makes us to be buried with Christ, as the papists say, that even by the very act's sake we become very Christians, but it comes from the power of Christ, for the apostle adds the resurrection of Christ, and faith.

(11) One purpose of baptism is to symbolise the death and burial of the old man, and that by the mighty power of God alone, whose power we lay hold on by faith, in the death and resurrection of Christ.

(s) Through faith which comes from God.

2:12 Buried with him in baptism. See PNT Ro 6:4. Paul teaches that we must re-enact the tragedy of the cross: The agony of the garden, the complete submission to the divine will, confession of Christ, crucifixion (Ga 2:20 Ro 6:5), death (Ro 6:3), burial (Ro 6:4 Col 2:12), rising with Christ (Ro 6:5 Col 2:12 3:1); nay, we must ascend and reign with him (Eph 2:4-6). Let it be noted that the putting off of the body of the sins of the flesh (Col 2:11) is associated with baptism (2:13).

Wherein also ye are risen with him. Raised with him (Revised Version). We are raised from the burial as he was raised from the grave, and we rise to a new life through faith of the operation of God.

2:12 Which he wrought in you, when ye were as it were buried with him in baptism - The ancient manner of baptizing by immersion is as manifestly alluded to here, as the other manner of baptizing by sprinkling or pouring of water is, Heb 10:22. But no stress is laid on the age of the baptized, or the manner of performing it, in one or the other; but only on our being risen with Christ, through the powerful operation of God in the soul; which we cannot but know assuredly, if it really is so: and if we do not experience this, our baptism has not answered the end of its institution. By which ye are also risen with him - From the death of sin to the life of holiness. It does not appear, that in all this St. Paul speaks of justification at all, but of sanctification altogether.

12. Translate, "Having been buried with Him in your baptism." The past participle is here coincident in time with the preceding verb, "ye were (Greek) circumcised." Baptism is regarded as the burial of the old carnal life, to which the act of immersion symbolically corresponds; and in warm climates where immersion is safe, it is the mode most accordant with the significance of the ordinance; but the spirit of the ordinance is kept by affusion, where immersion would be inconvenient or dangerous; to insist on literal immersion in all cases would be mere legal ceremonialism (Ro 6:3, 4).

are risen-rather as Greek, "were raised with Him."

through the faith, &c.-by means of your faith in the operation of God; so "faith of," for "faith in" (Eph 3:12; Php 3:9). Faith in God's mighty operation in raising again Jesus, is saving faith (Ro 4:24; 10:9); and it is wrought in the soul by His same "mighty working" whereby He "raised Jesus from the dead" (Eph 1:19, 20). Bengel seems to me (not as Alford understands him) to express the latter sense, namely, "Through the faith which is a work of the operation of God who," &c. Eph 1:19, 20 accords with this; the same mighty power of God is exercised in raising one spiritually dead to the life of faith, as was "wrought in Christ when God raised Him literally from the dead." However, "faith of" usually is "faith in" (Ro 3:22); but there is no grammatical impropriety in understanding it "the faith which is the effect of the operation of God" (Eph 2:8; 1Th 2:13). As His literal resurrection is the ground of the power put forth in our spiritual resurrection now, so it is a pledge of our literal resurrection hereafter (Ro 8:11).

2:8-17 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 vain 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 following 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 things 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. Through Christ, we, who were dead in sins, are quickened. Christ's death was the death of our sins; Christ's resurrection is the quickening of our souls. The law of ordinances, which was a yoke to the Jews, and a partition-wall to the Gentiles, the Lord Jesus took out of the way. When the substance was come, the shadows fled. Since every mortal man is, through the hand-writing of the law, guilty of death, how very dreadful is the condition of the ungodly and unholy, who trample under foot that blood of the Son of God, whereby alone this deadly hand-writing can be blotted out! Let not any be troubled about bigoted 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 upon 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 shadows of gospel blessings.