For illustrations of the typical significance of circumcision, as a symbol of purity, see the note on Phil. iii. 3.
ἐν τῇ κ.τ.λ.] The words are chosen to express the completeness of the spiritual change. (1) It is not an ἔκδυσις nor an ἀπόδυσις, but an ἀπέκδυσις. The word ἀπέκδυσις is extremely rare, and no earlier instances of it are produced; see the note on ver. 15 ἀπεκδυσάμενος. (2) It is not a single member but the whole body, which is thus cast aside; see the next note. Thus the idea of completeness is brought out both in the energy of the action and in the extent of its operation, as in iii. 9 ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον .
II. 12]
[← ] ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ Χριστοῦ, 12συνταφέντες αὐτῷ ἐν [ →]
τοῦ σώματος κ.τ.λ.] ‘the whole body which consists of the flesh’, i.e. ‘the body with all its corrupt and carnal affections’; as iii. 5 νεκρώσατε οὖν τὰ μέλη . For illustrations of the expression see Rom. vi. 6 ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, vii. 24 τοῦ σώματος τοῦ θανάτου τούτου, Phil. iii. 21 τὸ σῶμα τῆς ταπεινώσεως ἡμῶν. Thus τὸ σῶμα τῆς σαρκός here means ‘the fleshly body’ and not ‘the entire mass of the flesh’; but the contrast between the whole and the part still remains. In i. 22 the same expression τὸ σῶμα τῆς σαρκός occurs, but with a different emphasis and meaning: see the note there.
The words τῶν ἁμαρτιῶν, inserted between τοῦ σώματος and τῆς σαρκός in the received text, are clearly a gloss, and must be omitted with the vast majority of ancient authorities.
12. Baptism is the grave of the old man, and the birth of the new. As he sinks beneath the baptismal waters, the believer buries there all his corrupt affections and past sins; as he emerges thence, he rises regenerate, quickened to new hopes and a new life. This it is, because it is not only the crowning act of his own faith but also the seal of God’s adoption and the earnest of God’s Spirit. Thus baptism is an image of his participation both in the death and in the resurrection of Christ. See Apost. Const. iii. 17 ἡ κατάδυσις τὸ συναποθανεῖν, ἡ ἀνάδυσις τὸ συναναστῆναι. For this twofold image, as it presents itself to St Paul, see especially Rom. vi. 3 sq.
ἐν τῷ βαπτισμῷ] ‘in the act of baptism’. A distinction seems to be observed elsewhere in the New Testament between βάπτισμα ‘baptism’ properly so called, and βαπτισμός ‘lustration’ or ‘washing’ of divers kinds, e.g. of vessels (Mark vii. 4, [8,] Heb. ix. 10). Even Heb. vi. 2 βαπτισμῶν διδαχῆς, which at first sight might seem to be an exception to this rule, is perhaps not really so (Bleek ad loc.). Here however, where the various readings βαπτισμῷ and βαπτίσματι appear in competition, the preference ought probably to be given to βαπτισμῷ as being highly supported in itself (see the detached note on various readings) and as the less usual word in this sense. There is no a priori reason why St Paul should not have used βαπτισμός with this meaning, for it is so found in Josephus Ant. xviii. 5. 2 βαπτισμῷ συνιέναι (of John the Baptist). Doubtless the form βάπτισμα was more appropriate to describe the one final and complete act of Christian baptism, and it very soon obtained exclusive possession of the ground in Greek; but in St Paul’s age the other form βαπτισμός may not yet have been banished. In the Latin Version baptisma and baptismus are used indiscriminately: and this is the case also with the Latin fathers. The substantive ‘baptism’ occurs so rarely in any sense in St Paul (only Rom. vi. 4, Eph. iv. 5, besides this passage), or indeed elsewhere in the N. T. of Christian baptism (only in 1 Pet. iii. 21), that we have not sufficient data for a sound induction. So far as the two words have any inherent difference of meaning, βαπτισμός denotes rather the act in process and βάπτισμα the result.