J. L. Terveen Colossians 2
22
Colossians, p. 234, states: "their baptism was a symbolical sharing in Christs death; as an initiatory
ceremony it was ,,a circumcision not made with hand."
32
Dunn, Colossians, p.156f., has influenced our thoughts on Col.2:11, though his own argument could gain
yet greater strength had he stressed the importance of the
even moreso.
33
The participial form
occurs again in 2:15 with similarly figurative application of the
"taking off of clothing," though the specific usage in 2:15 likely suggests a related sense of "disarming" the
hostile powers and principalities noted in that text. BDAG, p. 100.
34
Martin, Colossians and Philemon, p.81, is typical of this position and goes on to associate it with
baptismal initiation: "This is Pauls way of recalling the Christians initiation to his new life in Christ. The
noun rendered ,,putting off (Gr. apekdusis) suggests a clean break with a past life, though the metaphor is
one of disrobing and stripping off an unwelcome set of garments." See also M. Harris, Colossians, p. 101-
103; Lohse, Colossians, p. 102; C. Vaughn, "Colossians" EBC, p. 200.
35
The lack of an
may be seen as problematic, however the strongly incorporative accent in this
whole passage mitigates this difficulty.
36
Moule, Colossians and Philemon, p. 95-96. Also holding this viewpoint: G. R. Beasley-Murray,
Baptism in the New Testament (Grand Rapids: Eerdmans, 1962), p. 152-153; OBrien, Colossians, p. 116-
117; Dunn, Colossians, p. 157-158.
37
If a moral sense can be understood even within an interpretive understanding of this text to refer to Jesus
death, it may be in relation to an Adam christology whereby on the cross Jesus divests himself (and all who
are "in him") of the old Adamic "flesh" (not just his own flesh). Paul, however, does not clearly allude to
such an Adam christological viewpoint in Colossian and it would seem best to leave such a viewpoint for
other texts.
38
The NIV rendering, "circumcision done by Christ," takes the subjective genitive viewpoint. This seems
awkward in relation to the circumcision imagery in Ro. 2:29 where it is the Spirit that circumcises the
heart. See Pokorny, Colossians, p. 124-125. Another interpretive decision must be made concerning the
usage of the preposition
in this clause, whether instrumental, temporal, or epexegetical (our preference).
39
Beasley-Murray, Baptism, p. 152; cf. OBrien, Colossians, p. 117; Moule, Colossians and Philemon, p.
96.
40
The use of the imagery of circumcision in such an unusual and intense fashion in Colossians points to the
likelihood of its polemical intent here. In addition, the circumcision figure fits neatly with other clearly
Jewish aspects of the Colossian "philosophy" seen elsewhere in Colossians.
41
The structure of the passage certainly allows the participle
to be understood adverbially
subordinate to the finite aorist verb
. If the interpretation of 2:11 as referring to Jesus death-
circumcision is adopted, the related matter of burial appears to connect quite naturally and emphatically. It
also contributes to this view if one understands the following relative clause
as referring to Christ,
a view this present study defends.
42
Following
closely are
(2:12) and
(2:13). Pauls
continued use of the preposition
(e.g. 2:20; 3:3,4) and
-compound verb forms (e.g. 3:1) is a
distinctive marker of his linguistic style in Colossians. It closely aligns with Pauls "in him/Christ"
emphasis in paraenesis and christology.
43
Beasley-Murray, Baptism, p. 153ff.; Schweizer, Colossians, 145f.; Harris, Colossians, p. 104;
Lightfoot, Colossians, p. 185. The proximity of the relative clause to
argues for this view. So
also does the baptismal imagery parallel in Ro. 6 where Paul references resurrection to baptism.
44
Lohse, Colossians, p. 92,99,104 n.73; OBrien, Colossians, p. 102,119; Dunn, Colossians, p. 160; W.
Grundmann, "
," Theological Dictionary of the New Testament, VII (Grand Rapids: Eerdmans,
1971), p. 792.
45
Paul notably leaves the theme of baptism remarkably undeveloped in Colossians. Though, as noted
above, baptism often provides a key background feature for many interpreters of Colossians 2, the text
itself does not explicitly focus on baptism, excepting what appears to be a virtually incidental allusion here
in 2:12.
46
1Cor. 15 provides the classic Pauline passage that focus on the believers bodily eschatological
resurrection. The concern Paul evinced in 1Corinthians 15 with his readers apparently over-realized
eschatological view that the resurrection had already occurred called forth Pauls emphasis there on the
future full realization of resurrection for the believer bodily resurrection. Pauline theology clearly