How is the Believer "Buried with Him in Baptism?" (Col 2:12)

The Wonder of Being Buried with Christ Jesus in the One Baptism 

First let us look at our verse, Colossians 2:12, in several translations.

Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. (KJV)


When they baptized you, it was like God buried you with Christ. And God also raised you to a new life with Christ. You believed that God has great power to do that. You believed that God raised Jesus to life after he died. Because you believed, God raised you to have a new life. (Easy English Bible, EEB)


You were buried with Christ when you were baptised. You were also raised with him to a new life when you were baptised. You were raised because you believed in the power of God who raised Christ from death. (Worldwide English, WEB)

In our first example from the King James (with which most are familiar), we get the basic idea of being "buried" with Christ in some form of "baptism."  From this, many apply the idea of going under water in a ritual baptism as the "burial." They recognize figurative language, at least to some degree, but fail to look beyond their initial application of the words as will try to show.

Our other two examples, taken from more dynamic translations, state overtly that act of baptism in the verse is some ritual performed by others upon the individual believer. "When they baptized you" (EEB) and "when you were baptized" (WEB) both imply to the reader an outward act. As most men are familiar with the ritual of baptism as seen and taught by almost all organizations under the umbrella of "Christendom," the mind simply imposes that ritual on the verse. Even the translators felt that taking that liberty is warranted. 

We need to step back and recognize that scripture mentions multiple baptisms. And in light of that idea, Paul's teaching for the current age is that there only "one baptism." So we must recognize both the multiple uses and applications of "baptism" in scripture as well the singular "baptism" in Ephesians 4. And that idea in Ephesians is in context of both the revelation of the truth for this current age and the singularity of other specific truths for the Body.

There is one body and one Spirit, even as you were called in one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all.

-Ephesians 4:4-6

Here it is in bullet form:

• one body
• one Spirit
• called in one hope of your calling
• one Lord
• one faith
• one baptism, 
• one God and Father of all, who is above all, and through all, and in you all.

Having established that this age knows only "one baptism," (however you handle Ephesians, we cannot escape the singularity of the baptism there, especially in light of the rest of the passage), we step back and look at other baptisms in scripture (beyond the one). As we do this, we must acknowledge that the word itself cannot possibly be limited to a water ritual. 

 

John the Baptist's Call to Israel to Repent and Water Baptism

“I indeed baptize you with water to repentance, but He who is coming after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you with the Holy Spirit and with fire. His fan is in His hand, and He will thoroughly clean His floor and gather His wheat into the granary, but He will burn up the chaff with unquenchable fire.”

-Matthew 3:11-12

 

‘After me comes a Man who is preferred before me, for He was before me.’ I did not know Him, but for this reason I came baptizing with water: so that He might be revealed to Israel.”

-John 1:30-31

Here we note that John the Baptist (quoted in these verses) references his ministry of water baptism on the one hand, yet he points to future baptisms, namely a spiritual baptism (from God) and a fiery baptism. We will not explore those here, we only note they are specifically separated from John's water ministry. What we must also see is that this water ministry is connected to earthly calling of the nation of Israel. As we have seen many times, the Lord himself stated that he was "sent to none, but to the lost sheep of the House of Israel" (Matthew 15:24).  In John the Baptist's ministry we are solidly on the earthly calling in Israel. 

 

But Jesus answered, “You do not know what you are asking. Are you able to drink from the cup that I am to drink, and to be baptized with the baptism that I am baptized with?”

-Matthew 20:22

Note the emphasis on the future in Matthew 20. This is beyond the water baptism of John. This is the Lord looking ahead to another baptism that he had to experience. And this is a baptism that an ominous tone and something that points to something very unsettling, even frightening. It is a baptism that one would be naturally reluctant to enter into. 

But I have a baptism to be baptized with, and how pressed I am until it is accomplished!

-Luke 12:50

 Again, the Lord is looking ahead. He is focused on his calling and the cross that awaits him. He must press forward to finish this ministry. This, of course, is the sacrifice of himself on the cross. He was baptized by John in the river (water), and now he is looking ahead to another baptism (without water), this one necessary to (a) fulfill prophecy and (b) to accomplish the sacrifice for sin. John baptized with water, but they were to have another baptism that has nothing to do with water. 

[Jesus] commanded them, “Do not depart from Jerusalem, but wait for the promise of the Father, of which you have heard from Me. For John baptized with water, but you shall be baptized with the Holy Spirit not many days from now.”

-Acts 1:4-5

The Separate Baptism of the "Holy Spirit" and Promises to Israel

As the Lord taught his disciples about the future restoration of the Kingdom in Israel (Acts 1:6-7), he pointed them to an interim event, a baptism directly from God enabling the new nature (holy spirit). We should probably render "holy spirit" in Matthew 3 and Acts 1 in the lower case, but we will leave the translations as they are for the scope of this study.  

How shall we who died to sin live any longer in it? Do you not know that we who were baptized [past tense] into Jesus Christ were baptized into His death [no water]? Therefore we were buried with Him by baptism into death, that just as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

-Romans 6:2-4

Here Paul is writing to a "church" of grafted in Gentiles noting that all in Christ are baptized into his death. Surely, they were not dead themselves. They certainly were not physically immersed in his death. We can see here the greater idea behind all baptisms, that is, identification. John the Baptist baptized with water to symbolize identify with his call for Israel to repent. It was an act of submission. But the water could neither take away sins nor assure them of a new "holy spirit" on its own. An act of the will was necessary. 

Men will read water rituals into Romans 6 as well, but it has no place there. We note Cornelius and the Gentiles in Acts 10 who were speaking in tongues before they received any water baptism. These were grafted into the blessings of Israel (they already had faith in Christ before Peter arrived). When Peter and the other Jews saw they has the same gifts as Israel, then he offered baptism (the secondary identification)

The word which He sent to the children of Israel, preaching peace through Jesus Christ, who is Lord of all, the word, which you know, that was proclaimed throughout all Judea, beginning from Galilee after the baptism which John preached: how God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him.

-Acts 10:36-38

Cornelius was already a believer in the word that was sent to Israel. Yet not being of Israel, he was outside the specific blessings of the Kingdom gospel. That is another study, but it is important for this study to see that these Gentiles already believed the word proclaimed before Peter arrived. 

While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word. All the believers of the circumcision who had come with Peter were astonished, because the gift of the Holy Spirit had been poured out even on the Gentiles. For they heard them speaking in other tongues and magnifying God. Then Peter continued, “Can anyone forbid water for baptizing these, who have received the Holy Spirit as we have?” So he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days. 

-Acts 10:44-48

Peter speaks in the future about baptism because of a past receiving of the gifts of the Spirit. even in short term. These received the blessings and promises of Israel before they were physically baptized. When Peter refers to the receiving "as we have," he is harkening back to Pentecost where there were no gentiles, for starters, but we must also note the absolute wonders displayed here that had nothing to do with a water ritual. We see two baptisms here. The promised "holy spirit" baptism of Acts 1 and the water baptism that followed from Acts 2:38.

Peter said to them, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of sins, and you shall receive the gift of the Holy Spirit. For the promise is to you, and to your children, and to all who are far away, as many as the Lord our God will call.”

-Acts 2:38-39

This is a specific promise to Jews. That is the only way to understand this in context of the Lord's ministry and the calling and mission of the twelve. We will not follow that path here, but just in this passage we note the promise of the gift of holy spirit is to those there and to their children. This is a national promise. The dispersion (to who Peter and James address their epistles) are referenced in, "all who are far away."  These two baptisms are still in light of both John's baptism and the promise to Israel of the holy spirit.

In his Pentecost speech, Peter refences a promise to Israel.

But Peter, standing up with the eleven, lifted up his voice and said to them, “Men of Judea and all you who dwell in Jerusalem, let this be known to you, and listen to my words. For these are not drunk, as you suppose, since it is the third hour of the day. But this is what was spoken by the prophet Joel:

‘In the last days it shall be,’ says God,
‘that I will pour out My Spirit on all flesh;
your sons and your daughters shall prophesy,
your young men shall see visions,
and your old men shall dream dreams.

Even on My menservants and maidservants
I will pour out My Spirit in those days;
and they shall prophesy.

And I will show wonders in heaven above
and signs on the earth below:
blood, and fire, and vapor of smoke.

The sun shall be turned into darkness,
and the moon into blood,
before that great and glorious day of the Lord comes.

And whoever calls
on the name of the Lord shall be saved.’

“Men of Israel, hear these words...

-Acts 2:14-22a

Peter is quoting Joel 2:28-32. The context of that passage, let alone the entire prophecy, is specific to Israel and the land. We cannot quote the whole book or even the entire chapter here (we encourage the reader to search and see for himself), we simply note a couple verses. 

Then you will know that I am in the midst of Israel,
that I am the Lord your God,
and that there is no other.
And My people will never again be shamed.

-Joel 2:27

Then the Lord became jealous for His land
and took pity upon His people.

So the Lord answered and said to His people,

Here! I am sending you grain, new wine, and oil,
and you will be satisfied,
and I will never again make you
a disgrace among the nations [Gentiles].

-Joel 2:18-19

And children of Zion, exult
and rejoice in the Lord your God,
because He has given to you
the early rain for vindication.
He showers down rains for you,
the early rain and the latter rain, as before.

-Joel 2:23

The full chapter should be read, but the opening of chapter one states to who the prophet was sent.

The word of the Lord, which came to Joel, son of Pethuel.

Hear this, elders,
and give ear, all inhabitants of the land!
Has anything like this happened in your days,
or in the days of your fathers?

-Joel 1:1-2

The Symbolism and Limitation of Water Baptism

When the Pharisees came to be baptized by John in his ministry to Israel, John did not refuse to wash away their sins, he refused the symbol of repentance for he knew their hearts. The water itself was useless, it was the state of the heart that matters. Pouring water over an infant's head, even if we want to believe the water has some power, is useless apart from an act of individual faith. The idea of the limitation of the symbol is behind the rebuke and warning we have seen in  Matthew.

But when he saw many of the Pharisees and Sadducees come to his baptism, he said to them, “O generation of vipers, who has warned you to escape from the wrath to come? Therefore, bear fruit worthy of repentance..."

-Matthew 3:7-8

The ritual was to identify with the ministry of John, which was a call of Israel to repentance. It was not repentance itself. It was not a ritual that could accomplish anything on its own. 

When Paul is writing to believing Jews in Corinth, he references a baptism that is the opposite of being made wet. 

I would not want you to be unaware that all our fathers were under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea...

-1 Corinthians 10:1-2

By faith they passed through the Red Sea as on dry land, which the Egyptians attempted to do, but were drowned.

-Hebrews 11:29

 

They identified with Moses. It was the Egyptians who were immersed in water. We see a similar separation by faith in Noah and the flood of Genesis.

For Christ also has once suffered for sins, the just for the unjust, so that He might bring us to God, being put to death in the flesh, but made alive by the Spirit, by whom He also went and preached to the spirits in prison, who in times past were disobedient, when God waited patiently in the days of Noah while the ark was being prepared, in which a few, that is, eight souls, were saved through water. Figuratively this is like baptism, which also saves us now. It is not washing off the dirt from the body, but a response to God from a good conscience through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels and authorities and powers being made subject to Him.

-1 Peter 3:18-22

 

By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house...

-Hebrews 11:7 

In the symbolism [shadow] of the ark of Noah, we see Christ. And again we see those rescued by the ark of Christ (with its one door) as the ones who are dry. The water here, as in Egypt, is the water of judgment. Noah and his family were rescued from the judgment of God by entering the one door. By doing so, they were rescued "through" the waters of judgment. 

Peter likens baptism to being rescued from the waters of judgment. In doing so, as with our other examples which exclude water, he is pointing to something apart from an external ritual. 

Separating the Word "Baptism" from the Water Ritual

As we look back at our examples of translations of Colossians 2:12, we can see the influence of man's religious prejudices. Those of us who understand the distinction between Paul's Acts Age epistles from his Post Acts epistles (covered in other posts) will immediately connect the baptism in Colossians with the "one baptism" in Ephesians. We note that connection, but this connection is not absolutely necessary for understanding Colossians on its own. 

As we have clearly demonstrated, the word "baptism" (which is essentially just a transliteration of the Greek word báptisma), does not carry the necessity of any water, let alone the necessity of immersing or even dipping. 

When we turn back to Colossians 2:12 and set aside the idea of a water ritual imposed upon it by some translators, we can start to see its meaning in its context. To me, the meaning becomes quite clear, but let's walk it through. I'd like to start with Young's Literal Translation of the verse.

being buried with him in the baptism, in which also ye rose with [him] through the faith of the working of God, who did raise him out of the dead.

I like this rendering because it focuses on "the" baptism. What is "the baptism" in which a believer is buried with Christ? In Christ's water baptism by John? "Buried" is an interesting word here, especially in light of the rest of the verse. We associate "buried" with death, not with plunging or dipping or springling. 

If we want to take the idea of a symbolic burying, such a symbol would not apply in every instance. There is no idea of a burying in the water baptisms of John, Pentecost, or in the house of Cornelius. And the context of Colossians does not allow for it either. 

The rest of the verse bears this out. We are identified with Christ in his death and in doing so we are also, "risen with him through the faith of the operation of God, who hath raised him from the dead." 

This is not pointing to a ritual of water, but an identification with Christ in his death by which we are also identified with him in his resurrection. All of this is accomplished by God and we are included in this wonderful and powerful hope by faith. This is the "one baptism" of Ephesians and fits in very beautifully in the full passage. The "one faith" is the faith in the sufficiency of the death, burial, and resurrection of Christ.  And also faith in the current calling, the revelation of the Mystery given to Paul for us in this age.

No one baptized in the holy spirit then rises out of that holy spirit in symbol or reality.  When we are identified in Christ's death, we do not rise out of that identification. We are identified in the death of the flesh AND the sleep of death (the waiting for the redemption of the body) AND in the hope of the future resurrection (when the holy spirit, the new man, is unshackled from this body of death).

That identification, apart from Israel, apart from the Law, apart from the ministry of John the Baptist (who was sent to Israel as we and he noted) if for the "one body," the "one new man" created after the middle wall of partition fell (Eph 2:14) at the end of the Acts Age with the revelation to Paul in Ephesians.  

The expanded bulleted list:

• I, therefore, the prisoner of the Lord, exhort you to walk in a manner worthy of the calling with which you were called.
• With all humility, meekness, and patience,
• bearing with one another in love, be eager to keep the unity of the Spirit in the bond of peace.
• There is one body
• and one Spirit,
• even as you were called in one hope of your calling, one Lord,
• one faith,
• one baptism [identification by God with Christ in his death and resurrection],
• one God and Father of all, who is above all, and through all, and in you all.

Remember, in John's gospel we are told, by John the Baptist, "I came baptizing with water: so that He [the Lamb of God, v.29] might be revealed [made manifest] to Israel.” Such an idea has no application to Gentiles nor to this age nor to the context of his death and resurrection. 

When we come to Colossians 2, we need to focus on our identification with the crucified and risen and exalted Christ. Unfortunately, when men came across the Greek báptisma, they want to inflict their initiation ritual on it. 

We are identified with Christ in his death and resurrection, not with an earthly organization. The "high calling" of this age (Phil 3:14) has nothing to do with water. When we are immersed into his death, our body is to stay there. We are to consider ourselves dead to the flesh and are exhorted to walk in the holy spirit (the new nature).

The Warning and Further Context of the Book of Colossians

This is not an exhaustive study of the entire book, but we must note some things connected to the baptism (identification) of the death of the flesh (the carnal nature) that we must seek to apply every day. We are immersed in that death and in his resurrection. We are to consider the flesh dead and walk in the new nature (holy spirit).

And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: if ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister.

-Colossians 1:21-23

We know from our look at the great resurrection chapter, 1 Corinthians 15, that there is a rank to resurrection (of which Christ is first). We also know from Philippians that there is a special "out from the rest of the dead" resurrection to be attained. The free gift of resurrection life cannot be lost (or it is no longer a gift), but other rewards can be lost.

In this passage we are instructed to follow the hope of the gospel entrusted to Paul. In Philippians he is very specific as to who we should follow. We will not divert too far into a study on the heavenly calling of the current age versus the earthly calling for Israel, but we must note that if we do want to "attain" the special resurrection and The Prize of Philippians 3 (see Phil 3:7-16), we must follow Paul's example.

Brothers, become fellow imitators of me and observe those who walk according to our example. For many [professed believers] are walking in such a way that they are the enemies of the cross of Christ. I have told you of them often and tell you again, even weeping. Their destination is destruction, their god is their appetite, their glory is in their shame, their minds are set on earthly things. But our citizenship is in heaven, from where also we await for our Savior, the Lord Jesus Christ, who will transform our body of humiliation, so that it may be conformed to His glorious body, according to the working of His power even to subdue all things to Himself. 

-Philippians 3:17-21

Water baptism in an earthly ordinance connected to an earthly calling. It has always been a shadow of a greater reality. The shadows once had their place, but in light of the heavenly calling, we have no need for earthly shadows. As noted in Ephesians, there is but one baptism for the current age and it is not water baptism. Colossians again points to this age, Paul's revelation, and the warning against ritualistic shadows. 

I now rejoice in sufferings for your sakes, and I contribute my share to what is left nehind of the tribulations of Christ, in my flesh, for the sake of his body, which is the church, of which I have become a minister, according to the dispensation of God which was given to me for you, to complete the word of God – the mystery which was hidden away from the ages and from the generations, but now has been made manifest to his saints, to whom God wished to make known what the richness is of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory, whom we proclaim, admonishing every man, and teaching every man in all wisdom, in order that we may present every man perfect in Christ Jesus, for which I also labor, striving according to his invigoration which invigorates me with power.

-Colossians 1:24-28

And you, being dead in your sins and the uncircumcision of your flesh, he has made alive together with him, having forgiven you all trespasses; blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; and having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it. Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: which are a shadow of things to come; but the reality is of Christ. Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, and not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increases with the increase of God. Wherefore if you are dead with Christ from the rudiments of the world, why, as though living in the world, are you subject to ordinances, (touch not; taste not; handle not; which all are to perish with the using;) after the commandments and doctrines of men? which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any value to the satisfying of the flesh.

-Colossians 2:13-23

If we tried to bring a sacrificial animal to a priest to make an offering a sin, we may be following a biblical pattern, even a biblical commands, but we would be acting in disobedience to our calling. The same must be understood of ordinances like water baptism and the Lord's Supper. These are connected to a different hope and have no place in the age of the "one baptism" of Ephesians and Colossians for the present age.

If we want to be perfect (fully mature) and receive the special resurrection of Philippians 3 which must be attained, we must do it according to the calling to which we have been called. And that calling knows only one baptism. 

I, therefore, the prisoner of the Lord, exhort you to walk in a manner worthy of the calling with which you were called.

-Ephesians 4:1

And as with all blessings in scripture, we must enter into these blessings by faith. And that faith is in following and imitating Paul through the lens of the current revelation.  

Walking According to the Current Calling, Entering Into That Blessing by Faith

PowerPoint Presentation of Paul's Warnings in Ephesians & Colossians