(Col. 2:11-13.)

(Continued from p. 66.)

We have had Christ's glory presented, and now His work is treated of in certain specific relations to us. The object is that through apprehending the meaning of His death as here set forth we may understand that all pertaining to the old man has been removed, and that we are identified with Christ in the new position He has taken in resurrection. This leaves nothing here for us to seek; our proper things are above where He is sitting.

First, let us observe the relation of these things, which may be indicated thus:

1. "In whom also ye have been circumcised 2. with circumcision not done by hand,

3. In the putting off of the body of the flesh, 4. in the circumcision of the Christ."

What being (1) circumcised in Christ means is stated in 3; while over against the negative statement 2, we have the affirmative in 4 which defines the character of the circumcision. It is not an outward thing, but of a spiritual order. To this Christian baptism bears a relation, setting forth in symbol our burial with Christ since we are viewed as having died with Christ. Death is the lesson in both circumcision and baptism. But we are carried beyond death into resurrection, the character of which, as here referred to, is also of a spiritual order. It is not raised from among the dead, but raised with Christ.

"In whom ye have been also raised with Him. The question whether this should be "in whom" or "in which" because of the preceding reference to baptism appears to be decided by the fact that resurrection, or new life, is being spoken of. Now this, if the reference were to baptism, could not be set forth in immersion, which signifies death and burial. It could only be connected with the emersion which is really no part of baptism for it is the immersion. So "in which" as referring to the baptism is out of place, for it is not in the immersion, or baptism, that the believer can be spoken of as symbolically raised with Christ. "In which" conveys no meaning in such a connection. " These things being of a spiritual order, their blessing and power are realized "through faith." This gets its
character from being "the working of God." He has wrought in believers the faith which appropriates this identification with Christ; and it is the working of Him "who raised Christ from among the dead." The "working" is not that exercise of power shown in raising Christ, but is God's working which produces faith and brings forth results after this order of resurrection power. This accomplishment of God in us is after the same character of power displayed in raising Christ, for it effects the quickening of those dead in offences and in the uncircumcision of their flesh. Compare Eph, 2:4-10.

The relation of this entire group of statements may be shown in the following manner:

1. "In whom also ye have been circumcised
2. with circumcision not done by hand,
3. In the putting off of the body of the flesh
4. in the circumcision of the Christ;
5. buried with Him in baptism:
6. In whom ye have been raised with Him through faith of the working of God who raised Him from the dead.
7. And you being dead in offences and the uncircumcision of your flesh 8. He has quickened together with Him.

The connection of 1, 2, 3, 4 has been mentioned; S comes as amplifying the teaching, and this in turn finds its underlying meaning in 7; 6 brings in a new line of thought, that of resurrection, new life, and stands related to 1; while 8 amplifies statement 6, showing that to be raised with Christ involves quickening, the impartation of new life, and further defines "the working of God." With the closing statement of ver. 13 we have the first of a series of four features, each beginning with the word "having" (New Trans.), which show what relates to being quickened (vers. 14,15).

Having thus set forth the mutual relation of these several statements, let us now enquire more particularly as to their meaning.

The Judaizing teachers pressed circumcision as necessary for the Gentiles. It appears that they considered God's promises in the gospel to be solely linked with Abraham and his seed-Israel. Therefore if the Gentiles were to share in these blessings they must be brought into that nation so as to be of Abraham's family. This, according to these teachers, could only be by circumcision, for it was not simply required by Moses, it was of the fathers (John 7:22), God having given Abraham the covenant of circumcision (Acts 7:8), to whom also the promises were addressed, and to his seed (Gen. 17:1-14; Gal. 3:16; Gen. 35:14-17). Therefore, to participate in the blessing of Abraham, they contended, all must receive this initiatory rite or they could not be saved. They preached this; Paul did not (Gal. 5:11; Acts 15:1,5). This side of the question Paul answered in Rom. 4:9-12. Coupled with this there was the contention that they should "keep the law of Moses," and this evidently for justification (Acts 15:5; Gal. 2:15-21). The apostle meets this in two ways; first, the law had nothing to do with Abraham and the promises (Rom. 4:13-15; Gal. 3:15-20); secondly, what the law brought in was the knowledge of sin, wrath, curse; it was a ministration of death, not of righteousness or life, because of what man is and his utter failure to continue in all things written in the book of the law to do them. Under law all depended upon doing these things (Gal. 3:10-12). But it is evident these teachers of circumcision and law-keeping did not emphasize the solemn duties required by the law. This Paul did for the purpose of showing the impossibility of being justified on such a basis. These Judaizers rather pressed sacred seasons and ordinances of fleshly character (Gal. 4:10; Col. 2:16, 21-23). They prescribed holy days and festivals which, because they pleased the flesh, exercised a more seductive influence than the exposition of the Word which would exercise the conscience. Satan was behind the pressing of such things upon the Gentiles for he saw they offered a kind of compensation for the heathenism abandoned upon the profession of Christianity. Where the truth had not set free this would avail to seduce those of fleshly tendency, awaken and gratify the old disposition, surrounding Christianity with what was congenial to those of worldly, carnal mind, thus destroying its proper character, and enabling those who followed this order of things to avoid persecution. Compare Gal. 3:8,9; 5:11; 6:12.
Now the answer to all this is twofold:first, the death of Christ which in relation to us is called circumcision, the meaning of which finds additional illustration in baptism; secondly, our new place as raised with Christ, quickened together with Him.

Christian circumcision is not that done by hand. It is spiritual, it is in Christ, and so brings in the truth of Christ's death applied to us as "the putting off of the body of the flesh." This means that viewed as in Christ we are circumcised in the sense of there being a complete removal of the flesh; from this side of the truth, therefore, we have no link with it whatever. This putting off, etc., is similar to "Our old man has been crucified with Him."

Our former state was that of being "dead in offences and the uncircumcision of your flesh"-moral death, the flesh fully active, for circumcision means judgment executed, and uncircumcision the opposite. This may well lead us to think of what is practical in relation to circumcision, for while it is spoken of as in Christ, and "we are the circumcision" (Phil. 3:3), as such we are not to trust in the flesh but put to death our members. In this sense our flesh is then circumcised, judged; there is the practical answer to the truth of our being circumcised in Christ which was done in relation to us "in the circumcision of Christ."

The following four features are to be emphasized:

The point of view is that we are in Christ; the work done in relation to us is circumcision; the meaning of this is the putting off of the body of the flesh; the way is in the circumcision of Christ-His death.

If this is spoken of as circumcision, it must bear a relation in meaning to what is said of us as circumcised in Him. If it means the putting off, etc., in our case, it must mean in some sense the same in His case. Let us consider this.

He came "in likeness of flesh of sin, and for sin, has condemned sin in the flesh" (Rom. 8:3). He was "put to death in flesh" (1 Pet. 3:18). He "suffered for us in flesh" (1 Pet. 4:1). "For in that He has died, He has died to sin once for all" (Rom. 6:10). Christ in the death endured in the body of His flesh stood identified with sin in the flesh, with all that the old man stands for, and also bore sins in His own body on the tree. In taking this place and bearing the judgment belonging to it for God's glory and .our eternal blessing, He once for all stripped off, wholly put away from all connection with Himself, flesh with its sin, with which as a sacrifice for sin He became identified, taking all the judgment attaching thereto. This was His circumcision. Now as viewed in Him the believer is said to be circumcised in His circumcision, so that what is meant in relation to Christ becomes applicable to the believer. The putting off has its application in both cases. What does it mean for the believer? It means that according to God's mind he is no longer identified with the body of the flesh, all that it is (and with it he once stood in full identification) has been judged and put off from him. It follows that this is to have its practical answer in the life of the believer. Compare Rom. 6:11-23.

This aspect of Christian truth is set forth in baptism. Christian baptism is unto Christ's death. We are "buried by baptism unto death" (Rom. 6:4). That which is dead is buried. So to "buried with Him in baptism" we may join our "being dead in offences," etc. Burial is the consequence. For us it is by being identified with Christ in His death. All is viewed as judged, removed, buried-a complete end made of the body of the flesh, the flesh in its entirety.

What now? Christ who was put to death in flesh, as standing identified with all that flesh means in relation to man, was made alive in spirit (1 Pet. 3:19); that is, the one state having ended in death and burial, He died unto sin once, He was made alive in spirit, He reentered that form of existence which was His from all eternity, except that now He is in it in a bodily form, in a body suited to that manner of life, as He was in a body suited to the human condition into which He entered for the suffering of death. Hence, He significantly speaks of "flesh and bones" in resurrection-human nature apart from mutability, whereas He had taken up at the time of incarnation "flesh and blood"-human nature in the mutable condition which for Him ended in death. "In spirit," as denoting the sphere in which resurrection placed Christ; to it "in flesh" is antithetical as the sphere in which death occurred. As in this sphere of spirit existence before incarnation-that form of life of which spirit is the character-He preached in the days of Noah. And now as acting in that sphere, having reentered it at resurrection, He is said to preach to Jews and Gentiles (Eph. 2:17), and work with His servants (Mk. 16:20). All such activity stands in closest identification with the Holy Spirit. Compare Gen. 6:3; John 16:12,13; Eph. 2:17,18; 1 Pet. 1:11 with 2 Pet. 1:21; Acts 1:16.

This change as to Christ is so absolute that the apostle says, "If we have known Christ according to flesh, yet now we know Him thus no longer." For what we see in Him as made alive in spirit is new creation. Hence, if any man be in Him there is as to that man new creation (2 Cor. 5:16,17). For such a man "neither circumcision has any force, nor uncircumcision; but faith working through love…. For in Christ Jesus neither is circumcision anything, nor uncircumcision; but new creation." This, henceforth, is the rule by which the Christian is to walk (Gal. 5:6; 6:15,16). In both cases, of course, the reference is to the Jewish rite, and so to being in the place of a Jew or a Gentile.

Christ in this new place stands as "the last Adam" who is "a quickening (or, making alive) Spirit" (1 Cor. 15:45). He is this to all identified with Him through faith. So we are "quickened together with Him," for He it is "in whom ye have been raised with Him through faith." It is "in whom" as defining the only way in which it could be made true of us, and it is "with Him" as denoting identification in the same order of life. This is apprehended as true of us through faith, for it is not resurrection out of the dead, a still future event, and which is not our being raised with Him, for He was raised long ago. It is a spiritual truth. We are now taught to reckon through faith that being in Christ we are raised with Him. From this flows the development of presently heavenly manner of life, for we are no longer of this world even as He is not, and as He is so are we in this world, for such as "the heavenly One such also the heavenly ones"-His life, His portion, His place already ours to appropriate and enjoy through faith. This, then, is that "newness of life" in which we should walk, the character of which the apostle defines for us by setting it in relation to Christ in resurrection. "We have been buried therefore with Him by baptism unto death, in order that, even as Christ has been raised up from among the dead by the glory of the Father, so we also should walk In newness of life" (Rom. 6:4). It is further true, since the faith which enters into this is "the working of God who raised Him from among the dead," that believers too shall be raised from among the dead. They will be fully after the order of Christ as Firstborn from among the dead, for in resurrection He stands as the second Man fully revealed to be of that class alone which suits and belongs to heaven, even as the first man, being made of dust, was of the class which suited and belonged to the earth. So we who "have borne the image of the one made of dust, shall bear also the image of the heavenly One" (1 Cor. 15:49). "For if we are become identified with Him in the likeness of His death, so also we shall be in the likeness of His resurrection"(Rom. 6:5).Then "the body of our humiliation" shall be transformed "into conformity to His body of glory" (Phil. 3:21).

Here we must conclude our present study, and take up next time the four features mentioned in vers. 13-15. John Bloore