13 You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses,
*Minor differences ignored. Grouped by changes, with first version listed as example.
And you, when ye were dead. He admonishes the Colossians to recognize, what he had treated of in a general way, as applicable to themselves, which is by far the most effectual way of teaching. Farther, as they were Gentiles when they were converted to Christ, he takes occasion from this to shew them how absurd it is to pass over from Christ to the ceremonies of Moses. Ye were, says he, dead in Uncircumcision. This term, however, may be understood either in its proper signification, or figuratively. If you understand it in its proper sense, the meaning will be, "Uncircumcision is the badge of alienation from God; for where the covenant of grace is not, there is pollution, [1] and, consequently, curse and ruin. But God has called you to himself from uncircumcision, and, therefore, from death." [2] In this way he would not represent uncircumcision as the cause of death, but as a token that they were estranged from God. We know, however, that men cannot live otherwise than by cleaving to their God, who alone is their life. Hence it follows, that all wicked persons, however they may seem to themselves to be in the highest degree lively and flourishing, are, nevertheless, spiritually dead. In this manner this passage will correspond with Ephesians 2:11, where it is said, Remember that, in time past, when ye were Gentiles, and called uncircumcision, by that circumcision which is made with hands in the flesh, ye were at that time without Christ, alienated from the commonwealth of Israel, and strangers to the promises. Taking it metaphorically, there would, indeed, be an allusion to natural uncircumcision, but at the same time Paul would here be speaking of the obstinacy of the human heart, in opposition to God, and of a nature that is defiled by corrupt affections. I rather prefer the former exposition, because it corresponds better with the context; for Paul declares that uncircumcision was no hinderance in the way of their becoming partakers of Christ's life. Hence it follows, that circumcision derogated from the grace of God, which they had already obtained. As to his ascribing death to uncircumcision, this is not as though it were the cause of it, but as being the badge of it, as also in that other passage in the Epistle to the Ephesians, which we have quoted. It is also customary in Scripture to denote deprivation of the reality by deprivation of the sign, as in Genesis 3:22, -- Lest peradventure Adam eat of the fruit of life, and live. For the tree did not confer life, but its being taken away was a sign of death. [3] Paul has in this place briefly expressed both. He says that these were dead in sins: this is the cause, for our sins alienate us from God. He adds, in the uncircumcision of your flesh. This was outward pollution, an evidence of spiritual death. By forgiving you. God does not quicken us by the mere remission of sins, but he makes mention here of this particularly, because that free reconciliation with God, which overthrows the righteousness of works, is especially connected with the point in hand, where he treats of abrogated ceremonies, as he discourses of more at large in the Epistle to the Galatians. For the false apostles, by establishing ceremonies, bound them with a halter, from which Christ has set them free.
1 - "Là il n'y a que souillure et ordure;" -- "There, there is nothing but filth and pollution."
2 - "Il vous a donc retirez de la mort;" -- "He has, therefore, drawn you back from death."
3 - See Calvin on Genesis, [34]vol. 1, p. 184.
And you, being dead in your sins - Notes, Ephesians 2:1.
And the uncircumcision of your flesh - That is, Gentiles, and giving unrestrained indulgence to the desires of the flesh. They lived as those who had not by any religious rite or covenant brought themselves under obligations to lead holy lives.
Hath he quickened - Notes, Ephesians 2:1.
Together with him - In virtue of his being restored to life. That is, the resurrection of the Lord Jesus was the means of imparting to us spiritual life.
And you, being dead in your sins - See the notes on Ephesians 2:1, etc.
The uncircumcision of your flesh - This must refer to that part of the Colossian Church which was made up of converted heathens, for the heathens alone were uncircumcised.
(12) And you, being dead in your sins (13) and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;
(12) Another thing baptism symbolises is, that we who were dead in sin, might obtain free remission of sins and eternal life, through faith in Christ who died for us.
(13) A new argument which lies in these few words, and it is this: uncircumcision was no hindrance to you in obtaining life, because you were justified in Christ; therefore you do not need circumcision for the attainment of salvation.
And you being dead in your sins,.... Not corporeally, though sin had subjected them to a corporeal death, and their bodies were really mortal, and in a little time must die; but morally, sin had brought a death upon them in a moral sense, they were separated from God, as at death the body is from the soul, and so were alienated from the life of God, and consequently must be dead; they had lost the image of God, which consisted in knowledge, righteousness, and holiness; and were dead as to the understanding of what was good, as to their affections for it, or will and capacity to do it; and, like dead men, were insensible of their state, their sin, and misery; and altogether inactive and helpless in spiritual things, being destitute of spiritual life, strength, and motion; and were moreover in themselves deserving of eternal death, and according to the law of works, under the sentence of it, and so liable and exposed unto it; and all this for, and on account of their sins, their actual sins and transgressions here meant; which separated them from God, deformed his image in them, and hardened their hearts, that they had no true sight and sense of themselves; as also on account of the corruption of their nature, signified in the next clause:
and the uncircumcision of your flesh; which is to be taken not literally, for the prepuce, or foreskin of their flesh, which was a sign and token of the corruption of nature, but figuratively that itself; it being usual with the Jews to call the vitiosity of nature "uncircumcision"; which, they say (y), is one of the seven names of , "the evil imagination", or corrupt nature, denoting the pollution, loathsomeness, and abominableness of it:
hath he quickened together with him; that is, with Christ; this may be understood either of the quickening of them in conversion and sanctification; for as they were dead in sin in a moral sense, in conversion a principle of life was implanted in them, or grace, as a living principle, was wrought in their souls by the Spirit of life from Christ; so that they could see their lost state, their need of Christ, the glory of his person and righteousness, the fulness and suitableness of his grace; feel their burdens, and handle the word of life; could hear the Gospel, speak the language of Canaan, breathe in prayer and spiritual desires, walk in Christ, and do all things through him; and this was God's act and not theirs, and owing to his rich mercy and great love: and this may be said to be done "with Christ", because this is in consequence of his being quickened, or raised from the dead; and by it they were made partakers of the life of Christ, they became one spirit with him; and it was not so much they that lived, but Christ lived in them; and besides, they were quickened, in order to live a life of grace and communion with him here, and of glory hereafter: or it may be interpreted of the quickening of them in justification; and the rather, because of what is said in the next clause; and that either openly, as when a sinner is convinced that he is dead in a legal sense, and faith is wrought in him to behold pardon and righteousness in Christ; upon which he prays for the one, and pleads the other; and the Spirit of God seals unto him the pardon of his sins, brings near the righteousness of Christ, enables him to lay hold on it as his, and pronounces him justified by it; and may well be called justification of life, for he is then alive in a legal sense, in his own comfortable view and apprehension of things: or secretly in Christ, as the head and representative of all his people; who when he was quickened, they were quickened with him; when he rose from the dead, they rose with him; and when he was justified, they were instilled in him, and this seems to be the true sense of this passage:
having forgiven you all trespasses. This was a past act, being done and over; not only at first conversion, when a discovery of it was made, but at the death of Christ, whose blood was shed for the remission of sin; yea, even as early as Christ became a surety, when the sins of his people were not imputed to them, but to him: and this was a single act, and done and complete at once; forgiveness of sin is not done by piecemeals, or at different times, or by divers acts, but is done at once, and includes sin past, present, and to come; and is universal, reaches to all sin, original and actual, before and after conversion; sins of thought, word, and action: and this is God's act, and his only; not men, nor ministers, nor angels, can forgive sin; this is the peculiar prerogative of God, and is owing to his abundant mercy and free grace, and which is signified by the word here used. The Syriac and Arabic versions read, "having forgiven us all our trespasses"; and so the Alexandrian copy, and some others, read "us" instead of "you",
(y) Zohar in Exod. fol. 106. 1. Caphtor, fol. 52. 2.
you, being dead--formerly (Ephesians 2:1-2); even as Christ was among the dead, before that God raised Him "from the dead" (Colossians 2:12).
sins--rather as Greek is translated at end of this verse, "trespasses," literally, "failings aside" from God's ways; actual transgressions, as that of Adam.
uncircumcision of your flesh--your not having put off the old fleshly nature, the carnal foreskin, or original sin, which now by spiritual circumcision, that is, conversion and baptism, you have put off.
he quickened--GOD "quickened together with Him (CHRIST)." Just as Christ's resurrection proved that He was delivered from the sin laid on Him, so our spiritual quickening proves that we have been forgiven our sins (1-Peter 3:22; 1-Peter 4:1-2).
forgiven you--So Vulgate and HILARY. But the oldest manuscripts read, "us," passing from the particular persons, the Colossians, to the general Church (Colossians 1:14; Ephesians 1:7).
all trespasses--Greek, "all our trespasses."
Being dead in your sins. He that is dead in sins is without spiritual or eternal life. To be dead to sin is to be delivered from its power.
The uncircumcision of your flesh. "The body of the sins of the flesh" not having been put off. See Colossians 2:11.
Hath he quickened. By the power of the gospel. We are buried with Christ, quickened with him, rise with him.
Having forgiven. The gospel comes with the offer of forgiveness. See Acts 2:38.
Blotting out the handwriting. The Revision says, "The bond." That is, the written law of ordinances; the law of Jewish rites. This was "blotted out," erased, removed.
Against us. Especially in the sense that they made Gentiles aliens and strangers to the covenant, and without God and hope.
Nailing it to his cross. When the Jews nailed Jesus to the cross they drove the nails into their own law. The old dispensation was ended; the blood of the new covenant was shed from the wounds of the nails.
Having put off from himself the principalities (Revision). Christ overcame and disarmed the spirits of darkness, the evil angels. He triumphed over Satan and all his powers.
Made a show of them. Put them to an open shame by triumphing over them in his resurrection and ascension.
And you who were dead - Doubly dead to God, not only wallowing in trespasses, outward sins, but also in the uncircumcision of your flesh - A beautiful expression for original sin, the inbred corruption of your nature, your uncircumcised heart and affections. Hath he - God the Father. Quickened together with him - Making you partakers of the power of his resurrection. It is evident the apostle thus far speaks, not of justification, but of sanctification only.
*More commentary available at chapter level.