Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
we obtain this 373 through Christ, so that unquestionably an entire regeneration is his benefit. It is
he that circumcises the foreskin of our heart, or, in other words, mortifies all the lusts of the flesh,
not with the hand, but by his Spirit. Hence there is in him the reality of the figure.
12. Buried with him, in baptism. He explains still more clearly the manner of spiritual
circumcision — because, being buried with Christ, we are partakers of his death. He expressly
declares that we obtain this by means of baptism, that it may be the more clearly apparent that there
is no advantage from circumcision under the reign of Christ. For some one might otherwise object:
“Why do you abolish circumcision on this pretext — that its accomplishment is in Christ? Was not
Abraham, also, circumcised spiritually, and yet this did not hinder the adding of the sign to the
reality? Outward circumcision, therefore, is not superfluous, although that which is inward is
conferred by Christ.” Paul anticipates an objection of this kind, by making mention of baptism.
Christ, says he, accomplishes in us spiritual circumcision, not through means of that ancient sign,
which was in force under Moses, but by baptism. Baptism, therefore, is a sign of the thing that is
presented to us, which while absent was prefigured by circumcision. The argument is taken from
the economy 374 which God has appointed; for those who retain circumcision contrive a mode of
dispensation different from that which God has appointed.
When he says that we are buried with Christ, this means more than that we are crucified with
him; for burial expresses a continued process of mortification. When he says, that this is done
through means of baptism, as he says also in Romans 6:4, he speaks in his usual manner, ascribing
efficacy to the sacrament, that it may not fruitlessly signify what does not exist. 375 By baptism,
therefore, we are buried with Christ, because Christ does at the same time accomplish efficaciously
that mortification, which he there represents, that the reality may be conjoined with the sign.
In which also ye are risen. He magnifies the grace which we obtain in Christ, as being greatly
superior to circumcision. “We are not only,” says he, “ingrafted into Christ’s death, but we also
rise to newness of life:” hence the more injury is done to Christ by those who endeavor to bring us
back to circumcision. He adds, by faith, for unquestionably it is by it that we receive what is presented
to us in baptism. But what faith? That of his efficacy or operation, by which he means, that faith
is founded upon the power of God. As, however, faith does not wander in a confused and undefined
contemplation, as they speak, of divine power, he intimates what efficacy it ought to have in view
— that by which God raised Christ from the dead. He takes this, however, for granted, that, inasmuch
as it is impossible that believers should be severed from their head, the same power of God, which
shewed itself in Christ, is diffused among them all in common.
Colossians 2:13-15
373 “Ce despouillement;” — “This divesture.”
374 “Du gouuernement et dispensation que Dieu a ordonné en son Eglise;” — “From the government and dispensation which
God has appointed in his Church.”
375 “Afin que la, signification ne soit vaine, comme d’vne chose qui n’est point;” — “That the signification may not be vain,
as of a thing that is not.”
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John Calvin