Having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it.
Parallel Translations
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Having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it.
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and hath spoyled rule and power and hath made a shewe of the openly and hath triumphed over them in his awne persone.
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And hath spoyled the Principalities, and Powers, and hath made a shew of them openly, and hath triumphed ouer them in the same crosse.
Cross-references (21)
Passages linked to Colossians 2:15 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Hebrews 2:14 Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil,
- Ephesians 4:8 Therefore he says, “When he ascended on high, he led captivity captive, and gave gifts to people.”
- Matthew 12:29 Or how can one enter into the house of the strong man, and plunder his goods, unless he first bind the strong man? Then he will plunder his house.
- John 12:31-32 Now is the judgment of this world. Now the prince of this world will be cast out. And I, if I am lifted up from the earth, will draw all people to myself.”
- Isaiah 53:12 Therefore I will give him a portion with the great. He will divide the plunder with the strong; because he poured out his soul to death and was counted with the transgressors; yet he bore the sins of many and made intercession for the transgressors.
- John 16:11 about judgment, because the prince of this world has been judged.
- Ephesians 6:12 For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world’s rulers of the darkness of this age, and against the spiritual forces of wickedness in the heavenly places.
- Luke 10:18 He said to them, “I saw Satan having fallen like lightning from heaven.
- Isaiah 49:24-25 Shall the plunder be taken from the mighty, or the lawful captives be delivered? But Yahweh says, “Even the captives of the mighty shall be taken away, and the plunder retrieved from the fierce, for I will contend with him who contends with you and I will save your children.
- Revelation 20:10 The devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are also. They will be tormented day and night forever and ever.
- Genesis 3:15 I will put hostility between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise his heel.”
- Psalms 68:18 You have ascended on high. You have led away captives. You have received gifts among people, yes, among the rebellious also, that Yah God might dwell there.
- Acts 2:32-36 This Jesus God raised up, to which we all are witnesses. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. For David didn’t ascend into the heavens, but he says himself, ‘The Lord said to my Lord, “Sit by my right hand until I make your enemies a footstool for your feet.” ’ “Let all the house of Israel therefore know certainly that God has made him both Lord and Christ, this Jesus whom you crucified.”
- Acts 2:23-24 him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it.
- Colossians 1:16 For by him all things were created in the heavens and on the earth, visible things and invisible things, whether thrones or dominions or principalities or powers. All things have been created through him and for him.
- Luke 11:22 But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his plunder.
- 2 Corinthians 4:4 in whom the god of this world has blinded the minds of the unbelieving, that the light of the Good News of the glory of Christ, who is the image of God, should not dawn on them.
- Revelation 20:2-3 He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years, and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time.
- John 19:30 When Jesus therefore had received the vinegar, he said, “It is finished.” He bowed his head, and gave up his spirit.
- Revelation 12:9 The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him.
- Luke 23:39-43 One of the criminals who was hanged insulted him, saying, “If you are the Christ, save yourself and us!” But the other answered, and rebuking him said, “Don’t you even fear God, seeing you are under the same condemnation? And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong.” He said to Jesus, “Lord, remember me when you come into your Kingdom.” Jesus said to him, “Assuredly I tell you, today you will be with me in Paradise.”
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 15. Spoiling principalities. There is no doubt that he…
15. Spoiling principalities. There is no doubt that he means devils, whom Scripture represents as acting the part of accusing us before God. Paul, however, says that they are disarmed, so that they cannot bring forward anything against us, the attestation of our guilt being itself destroyed. Now, he expressly adds this with the view of shewing, that the victory of Christ, which he has procured for himself and us over Satan, is disfigured by the false apostles, and that we are deprived of the fruit of it when they restore the ancient ceremonies. For if our liberty is the spoil which Christ has rescued from the devil, what do others, who would bring us back into bondage, but restore to Satan the spoils of which he had been stript bare?
Triumphing over them in it. The expression in the Greek allows, it is true, of our reading — in himself; nay more, the greater part of the manuscripts have ἐν αὑτῳ with an aspirate. The connection of the passage, however, imperatively requires that we read it otherwise; for what would be meagre as applied to Christ, suits admirably as applied to the cross. For as he had previously compared the cross to a signal trophy or show of triumph, in which Christ led about his enemies, so he now also compares it to a triumphal car, in which he shewed himself conspicuously to view. For although in the cross there is nothing but curse, it was, nevertheless, swallowed up by the power of God in such a way, that it has put on, as it were, a new nature. For there is no tribunal so magnificent, no throne so stately, no show of triumph so distinguished, no chariot so elevated, as is the gibbet on which Christ has subdued death and the devil, the prince of death; nay more, has utterly trodden them under his feet.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain The cross was as a chariot of triumph. No…
The cross was as a chariot of triumph. No conqueror could have triumphed so gloriously in his chariot, as Christ did upon the cross.
Satan and his angels.
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As a conqueror made by a show of those captives, and put them to shame.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 15 And having spoiled principalities and powers, he made…
15 And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.
Ver. 15. He made a show of them] A plain allusion to the Roman triumphs. {See Trapp on "Eph 4:8"} Christ made the devils a public spectacle of scorn and derision, as Tamerlane did Bajazet the Great Turk, whom he shut up in an iron cage made like a grate, in such sort, as that he might on every side be seen; and so carried him up and down, as he passed through Asia, to be of his own people scorned and derided.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain And having spoiled; some render it, seeing he hath…
And having spoiled; some render it, seeing he hath stripped or made naked, as runners and racers used to put off their clothes.
Principalities and powers; hence some of the ancients read putting off his flesh (possibly by the carelessness of some scribes, writing that which signifies flesh instead of that which signifies principalities, in all the authentic copies); but besides that Christ hath not put off the human nature, only the infirmities of the flesh, 2Co 5:16; Heb 5:7, it doth not agree with what follows. One conceits that by principalities and powers are meant the ceremonies of the law, because of the Divine authority they originally had; and that Christ unclothed or unveiled them, and showed them to be misty figures that were accomplished in his own person. But I see no reason thus to allegorize, for it is easy to discern the word is borrowed from conquering warriors having put to flight and disarmed their enemies, (as the word may well signify disarming, in opposition to arming, Rom 13:12; Eph 6:11,14), and signifies here, that Christ disarmed and despoiled the devil and his angels, with all the powers of darkness. We have seen that by principalities and powers are meant angels, Col 1:16, with Rom 8:37; Eph 1:21; and here he means evil ones, in regard of that power they exercise in this world under its present state of subjection to sin and vanity, Luk 4:6; Joh 12:31; 2Co 4:4; Eph 2:2; 6:12; 2Ti 2:26; whom Christ came to destroy, and effectually did on his cross defeat, Luk 11:22; Joh 16:11; 1Co 15:55; Heb 2:14; 1Jo 3:8; delivering his subjects from the power of darkness, Col 1:13, according to the first promise, Gen 3:15.
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He made a show of them openly; yea, and Christ did, as an absolute conqueror, riding as it were in his triumphal chariot, publicly show that he had vanquished Satan and all the powers of darkness, in the view of heaven and earth, Luk 10:17,18.
Triumphing over them; even then and there where Satan thought he should alone have had the day by the death of the innocent Jesus, was he and his adherents triumphed over by the Lord of life, to their everlasting shame and torment. What the papists would gather hence, that Christ did, in this triumphant show upon the cross, carry the souls of the patriarchs out of their Limbus, i.e. their appointment to hell, is a mere unscriptural fiction; for those that he made show of in his victorious chariot are the very same that he spoiled to their eternal ignominy and confusion.
In it: some render this, (as in the margin), in himself, or by himself, i.e. by his own power and virtue and not by the help of any other; the prophet saith he trod the winepress alone, and had not any of the people with him, Isa 63:3; yet it seems here better to adhere to our own translation, in it, considering what went before of his cross, that he triumphed over Satan on it or by it, because the death that he there suffered was the true and only cause of his triumphs; there he trod Satan under his feet, there he set his seed at liberty, and they who go about to bereave them of it, and bring them into bondage, do no other than restore to Satan his spoils.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And having spoiled principalities and powers,.... Principalities of hell,…
And having spoiled principalities and powers,.... Principalities of hell, the infernal powers of darkness, the devil that had the power of death, the accuser of the brethren, who often objected their debts, with all his works and posse: these Christ has divested of their armour, wherein they trusted to have ruined men, as sin, the law, and death; he has ransomed his people from him that was stronger than they, and taken the prey out of the hands of the mighty; he has bruised the serpent's head, demolished his works, destroyed him himself, and all his powers, and defeated all their counsels and designs against his elect: some render the word "having put off", or "unclothed": and which some of the ancient writers apply to the flesh of Christ, and understand it of his putting off the flesh by death, whereby he gave the death blow to Satan and his powers, Heb 2:14, to which sense agrees the Syriac version, which renders the words, , "and by the putting off of his body, he exposed to shame principalities and powers": but it may be better interpreted of unclothing, or stripping principalities and powers of their armour, with which they were clothed; as is usually done to enemies, when they fall into the hands of their conquerors: unless rather this is to be understood of Christ's taking away the power and authority of the Jewish ecclesiastical rulers and governors, by abolishing the ceremonial law, and the ordinances of it; declaring himself to be the alone King and Lawgiver in his house, and requiring subjection to his institutions and appointments, which sense agrees with the context:
he made a show of them openly; when being raised from the dead, he ascended on high, and led captivity captive; he led Satan and his principalities and powers captive, who had led others, as he passed through the air, the territories of the devil, in the sight of God and the holy angels:
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triumphing over them in it; which some understand of the cross, as if where and by what he got the victory, there he triumphed; the cross, where his enemies thought to make a show of him, expose him to public scorn and contempt, and to triumph over him, was as it were the triumphant chariot, in which he triumphed over all the powers of hell, when he had conquered them by it: but the words may be rendered "in himself", as they are by the Vulgate Latin and Syriac versions; and the sense be, that as he by himself got the victory, his own arm brought salvation to him, so he alone shared the glory and honour of the triumph: or it may be rendered "in him", and the whole in this and the preceding verse be applied to God the Father, who, as in Col 2:12; is said to raise Christ from the dead, to quicken sinners dead in sins, and to forgive all their trespasses; so he may be said to blot out the handwriting of ordinances, and to spoil principalities and powers, expose them to public view and shame, and triumph over them, "in him", in and by his Son Jesus Christ: the whole is an allusion to the victories, spoils, and triumphs, of the Roman emperors, who when they had obtained a victory, a triumph was decreed for them by the senate; in which the emperor was drawn in an open chariot, and the captives being stripped of their armour, and their hands tied behind them, were led before him and exposed to public view and disgrace; while he was shouted and huzzaed through the city of Rome, and had all the marks of honour and respect given him (b): now all that is said in the preceding verses show how complete the saints are in and by Christ; and stand in no need of the philosophy of the Gentiles, or the ceremonies of the Jews; nor have anything to fear from their enemies, sin, Satan, and the law, for sin is pardoned, the law is abolished, and Satan conquered,
(b) Vid. Lydium de re Militari, l. 6. c. 3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain And having spoiled the principalities and powers - The…
And having spoiled the principalities and powers - The evil angels, of their usurped dominion. He - God the Father. Exposed them openly - Before all the hosts of hell and heaven. Triumphing over them in or by him - By Christ. Thus the paragraph begins with Christ, goes on with him, and ends with him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 15. And having spoiled principalities and powers] Here…
Verse 15. And having spoiled principalities and powers] Here is an allusion to the treatment of enemies when conquered: they are spoiled of their armour, so much the word απεκδυειν implies; and they are exhibited with contumely and reproach to the populace, especially when the victor has the honour of a triumph; to the former of which there is an allusion in the words εδειγματισεν εν παρρησια, making a public exhibition of them; and to the latter in the words θριαμβευσας αυτους, triumphing over them. And the principalities and powers refer to the emperors, kings, and generals taken in battle, and reserved to grace the victor's triumph. It is very likely that by the αρχας και εξουσιας, principalities and powers, over whom Christ triumphed, the apostle means the נשיאות nesioth and רשות roshoth, who were the rulers and chiefs in the Sanhedrin and synagogues, and who had great authority among the people, both in making constitutions and explaining traditions. The propagation of Christianity in Judea quite destroyed their spiritual power and domination; just as the propagation of Protestantism, which was Christianity revived, destroyed, wherever it appeared, the false doctrine and domination of the pope of Rome.
In it.] The words εναυτω refer rather to Christ, than to the cross, if indeed they be genuine; of which there is much reason to doubt, as the versions and fathers differ so greatly in quoting them. Griesbach has left them out of the text.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain And having spoiled - Plundered as a victorious army…
And having spoiled - Plundered as a victorious army does a conquered country. Notes, Col 2:8. The terms used in this verse are all military, and the idea is, that Christ has completely subdued our enemies by his death. A complete victory was achieved by his death, so that every thing is now in subjection to him, and we have nothing to fear.
Principalities and powers - Notes, Eph 1:21; Eph 6:12, note. The “principalities and powers” here referred to, are the formidable enemies that had held man in subjection, and prevented his serving God. There can be no doubt, I think, that the apostle refers to the ranks of fallen, evil spirits which had usurped a dominion over the world, Joh 12:31, note; Eph 2:2, note. The Saviour, by his death, wrested the dominion from them, and seized upon what they had captured as a conqueror seizes upon his prey. Satan and his legions had invaded the earth and drawn its inhabitants into captivity, and subjected them to their evil reign. Christ, by his death. subdues the invaders and recaptures those whom they had subdued.
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He made a show of them openly - As a conqueror, returning from a victory, displays in a triumphal procession the kings and princes whom he has taken, and the spoils of victory. This was commonly done when a “triumph” was decreed for a conqueror. On such occasions it sometimes happened that a considerable number of prisoners were led along amidst the scenes of triumph see the notes at 2Co 2:14. Paul says that this was now done “openly” - that is, it was in the face of the whole universe - a grand victory; a glorious triumph over all the powers of hell It does not refer to any public procession or display on the earth; but to the grand victory as achieved in view of the universe, by which Christ, as a conqueror, dragged Satan and his legions at his triumphal car; compare Rom 16:20.
Triumphing over them in it - Margin, or, “himself.” Either “by the cross,” or “by himself.” Or, it may mean, as Rosenmuller suggests, that “God Col 2:12 triumphed over these foes in him; i. e., in Christ. The sense is substantially the same, that this triumph was effected by the atonement made for sin by the Redeemer. See the word “triumph” explained in the Notes on 2Co 2:14. The meaning of all this is, that since Christ has achieved for us such a victory, and has subdued all the foes of man, we should not be led captive, but should regard ourselves as freemen. We should not be made again the slaves of custom, or habit, or ritual observances, or superstitious rites, or anything whatever that has its origin in the kingdom of darkness. We are bound to assert and to use our freedom, and should not allow any hostile power in the form of philosophy or false teaching of any kind, to plunder or “spoil” us; Col 2:8. The Christian is a freeman. His great Captain has subdued all his enemies, and we should not allow them again to set up their dark empire over our souls. The argument of the apostle in these verses Col 2:13-15 is derived from what Christ has done for us. He mentions four things:
(1) He has given us spiritual life.
(2) He has forgiven all our trespasses.
(3) He has blotted out or abolished the “ordinances” that were against us.
(4) He has triumphed over all our foes. From all this he infers (Col 2:16 ff) that we should not be made captive or subdued by any of the rites of superstition, or any of the influences of the kingdom of darkness.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain And despoiling the principalities and powers; the devil and…
And despoiling the principalities and powers; the devil and his infernal spirits. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain ALFORD, ELLICOTT, and others translate the Greek to accord…
ALFORD, ELLICOTT, and others translate the Greek to accord with the translation of the same Greek, Col 3:9, "Stripping off from Himself the principalities and the powers: " GOD put off from Himself the angels, that is, their ministry, not employing them to be promulgators of the Gospel in the way that He had given the law by their "disposition" or ministry (Act 7:53; Gal 3:19; Heb 2:2, Heb 2:5): God manifested Himself without a veil in Jesus. "THE principalities and THE powers" refers back to Col 2:10, Jesus, "the Head of all principality and power," and Col 1:16. In the sacrifice of Jesus on the cross, God subjected all the principalities, &c., to Jesus, declaring them to be powerless as to His work and His people (Eph 1:21). Thus Paul's argument against those grafting on Christianity Jewish observances, along with angel-worship, is, whatever part angels may be supposed to have had under the law, now at an end, God having put the legal dispensation itself away. But the objection is, that the context seems to refer to a triumph over bad angels: in Co2 2:14, however, Christ's triumph over those subjected to Him, is not a triumph for destruction, but for their salvation, so that good angels may be referred to (Col 1:20). But the Greek middle is susceptible of English Version, "having spoiled," or, literally [TITTMANN], "having completely stripped," or "despoiled" for Himself (compare Rom 8:38; Co1 15:24; Eph 6:2). English Version accords with Mat 12:29; Luk 11:22; Heb 2:14. Translate as the Greek, "The rules and authorities."
made a show of them--at His ascension (see on Eph 4:8; confirming English Version of this verse).
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openly--Joh 7:4; Joh 11:54, support English Version against ALFORD'S translation, "in openness of speech."
in it--namely, His cross, or crucifixion: so the Greek fathers translate. Many of the Latins, "In Himself" or "in Him." Eph 2:16 favors English Version, "reconcile . . . by the cross, having slain the enmity thereby." If "in Him," that is, Christ, be read, still the Cross will be the place and means of God's triumph in Christ over the principalities (Eph 1:20; Eph 2:5). Demons, like other angels, were in heaven up to Christ's ascension, and influenced earth from their heavenly abodes. As heaven was not yet opened to man before Christ (Joh 3:13), so it was not yet shut against demons (Job 1:6; Job 2:1). But at the ascension Satan and his demons were "judged" and "cast out" by Christ's obedience unto death (Joh 12:31; Joh 16:11; Heb 2:14; Rev 12:5-10), and the Son of man was raised to the throne of God; thus His resurrection and ascension are a public solemn triumph over the principalities and powers of death. It is striking that the heathen oracles were silenced soon after Christ's ascension.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 5. The angels themselves subjected to Christ, Col_2:15.
5. The angels themselves subjected to Christ, Col_2:15.
15. Having spoiled—The verse relates to that feature in “the philosophy” which pertains to the worship of the holy angels. It is wholly irrelevant to say, with most commentators, that Christ in his death conquered and triumphed over the infernal powers: it proves nothing on the point in hand. The principalities and the powers refers us back to Col_2:10, where Christ is said to be their Head. We, therefore, hold the holy angels to be meant, as is absolutely essential to a conclusiveness in the argument. The verse closely connects with the preceding one. The Mosaic ritual was given through the ministry of angels, (Gal_3:19; Heb_2:2,) who were thus the revealers of God in that shadowy dispensation. He now took away that handwriting, first, suspending it on the cross that it might die, and, second, he divested himself (instead of spoiled) of the principalities and the powers as promulgators of his law, and subjected them to the incarnate Son as their Head, through whom alone, thenceforth, he will reveal himself. He then openly—at the ascension—exhibited them as subject to Christ, and as if following him in triumphal procession as their Lord. Whatever power, then, the false teacher supposed the angels to have had in revealing God, their office in that respect was at an end. Nor could the worship which belonged to Christ be given to them.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 15. having spoiled] “Having put off from Himself” (R.V.).—The…
15. having spoiled] “Having put off from Himself” (R.V.).—The Greek verb is apparently unknown before St Paul; classical illustration is impossible. Its literal meaning is “to strip off”; and its voice is middle. This voice, it is alleged, compels us to explain it of the Lord’s stripping off something from Himself, divesting Himself. And explanations vary between (a) that given in margin R.V., (“having put off from Himself His body”), supported by the Peshito Syriac version and (among other Fathers) by Ambrose, Hilary, and Augustine (see Lightfoot); and (b) that given in text R.V., advocated by Lightfoot, and supported by Chrysostom, Theodore of Mopsuestia, and other Fathers. In this last, the thought would be that the powers of evil swarmed, so to speak, around Him who had taken our place under “the curse of the Law,” and that He in His triumph, stripped or cast them off.
The objection to (a) is that it brings in an alien and isolated idea, and in obscure terms. The objection to (b) seems to us to be that it presents to us an image very peculiar in itself, and not obviously proper to the next words. To cast off enemies and then at once to exhibit them are not quite congruous ideas.
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And why should we reject the A.V. rendering as if ungrammatical? The lawful force of the middle voice would be as well represented by “stripping for Himself” as “stripping from Himself”; it makes the subject of the verb to be also in some degree the object of the action. And the Lord did “strip His foes for Himself”: “He taketh from him the armour, and divideth the spoils” (Luk_11:22). The imagery is then congruous; the disarmed and despoiled foes are then appropriately, as captives, “shewn” in triumph. We recommend accordingly the A.V.[83]
[83] It is objected that below, Col_3:9, we have the same verb in the same voice used where the meaning clearly is “to strip from oneself.” But classical parallels exist to such a varying use of the middle in neighbouring contexts. See Sophocles, Ajax, 245, 647 (Dindorf). (Note by the Bishop of Worcester.)
The Old Latin Version has exuens se, following explanation (b). The Vulgate renders the verb exspolians—the immediate original of the A.V.
principalities and powers] Lit., the governments and the authorities, the recognized enemies of Redemption and the Redeemer. These made their dire hostility supremely felt in that “hour” which He Himself called “the authority of the Darkness” (Luk_22:53). The personal adversaries (under their Chief; see the intimations of Luk_4:13; Joh_13:2; Joh_14:30), who had crossed His path so often as the “demons” of possession, now directly assailed Himself, as they are still permitted in measure to assail (Eph_6:12) His followers, who meet them in Him the Conqueror.—See further above on Col_1:16.
made a shew of them] Nearly the same Greek verb as that used Mat_1:19; “make her a public example.” The Latin Versions have traduxit, “led them along,” as the captives in a Roman triumph.
openly] Rather, boldly (Lightfoot). The “openness” indicated by the Greek phrase (quite literally, “in, or with, outspokenness”) is the openness of confidence. It is used Joh_7:4 (where Lightfoot explains it to mean “to assume a bold attitude”); Eph_6:19; Php_1:20.
triumphing over them] The Greek verb (thriambeuein) occurs elsewhere (in N.T.) only 2Co_2:14; where it is variously explained “to make to triumph” or “to lead in triumph.” Here it is of course the latter.—Philologically it is probably akin to the Latin triumphus.
in it] The Cross. The margin A.V., “in Himself” is quite untenable, though it is countenanced by the Latin, (in semetipso), and by Wyclif, Tyndale (“in his awne persone”), Cranmer, and Rheims. The Genevan version has “in the same crosse.”
The Lord’s atoning Death, the apparent triumph of His foes over Him, was His absolute and eternal triumph over them, when it was seen, in His Resurrection, to be the mysterious Ransom of His Church from the curse and from sin, and so His own glorification as its Head. Vicit qui passus est; cui gloria in œternum.
This whole passage while pregnant with primary and universal truth has doubtless a special reference all the while to the “Colossian heresy” with its angelology and angelolatry. He who is King of all orders of good Angels is here presented as Conqueror of their evil counterpart; he, from both points of view, fills the field.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (15) Having spoiled principalities and powers . . .—This…
(15) Having spoiled principalities and powers . . .—This verse is one of great difficulty. Not, indeed, in the main idea. The cross, as usual, is identified with the triumph over the powers of evil which it won. The very phrase “made a show,” is cognate to the words “put Him to open shame” applied to the Crucifixion (Heb_6:6). The apparent triumph of the “power of darkness” over Him was His real and glorious triumph over them. The general idea is familiar to us, telling, as in the noble old hymn Vexilla Regis—
“How of the Cross He made a throne
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On which He reigns, a glorious king.”
His forgiveness of the penitent thief was the first act of His all-saving royalty. Accordingly, taking (as in 2Co_2:14-16) his metaphor from a Roman triumph, St. Paul represents Him as passing in triumphal majesty up the sacred way to the eternal gates, with all the powers of evil bound as captives behind His chariot before the eyes of men and angels. It is to be noted that to this clause, so characteristic of the constant dwelling on the sole glory of Christ in this Epistle, there is nothing to correspond in the parallel passage of the Epistle to the Ephesians, which dwells simply on Christ as “our peace,” and as the head of the Church.
The difficulty lies in the word here translated “having spoiled.” Now this translation (as old as St. Jerome’s Vulgate), makes all simple and easy; but the original word certainly means “having stripped Himself”—as in Col_3:9, “having put off (stripped off from ourselves) the old man.” It is a word used by St. Paul alone in the New Testament, and by him only in these two passages, the latter of which makes the sense perfectly clear. Being forced, then, to adopt this translation, we see that the words admit of two renderings. (1) First, “having stripped from Himself the principalities and powers,” that is, having stripped off that condition of the earthly life which gave them a grasp or occasion against Him. But this, though adopted by many old Greek commentators (Chrysostom among the rest), seems singularly harsh in expression and far-fetched in idea, needing too much explanation to make it in any sense clear. (2) Next, “having unclothed Himself, He made a show of principalities and powers.” On the whole this rendering, although not free from difficulty, on account of the apparent want of connection of the phrase “having stripped Himself” with the context, seems the easiest. For we note that a cognate word, strictly analogous, is used thus (without an object following) in 2Co_5:4, “Not that we desire to unclothe ourselves, but to clothe ourselves over our earthly vesture.” The context shows that the meaning there is “to put off the flesh.” This is suggested still more naturally in the passage before us by the preceding phrase, “in the putting off of the body of the flesh”—a phrase there used of the flesh as evil, but found in Col_1:22 of the natural body of Christ. Accordingly many Latin fathers (among others Augustine) rendered “stripping Himself of the flesh,” and there is some trace of this as a reading or a gloss in the Greek of this passage. Perhaps, however, St. Paul purposely omitted the object after the verb, in order to show that it was by “stripping Himself of all” that He conquered by becoming a show in absolute humiliation, He made the powers of evil a show in His triumph.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Having stripped off the principalities and the dominions (Col_1:16…
Having stripped off the principalities and the dominions (Col_1:16 Col_2:10; Act_7:38, Act_7:53; Gal_3:19; Heb_1:5, Heb_1:7, 14 2:2, 5; Deu_33:2; Psa_68:17) Apekdusamenov has been rendered, from the time of the Latin Vulgate, "having spoiled" (exspolians), a rendering which is "not less a violation of St. Paul"s usage (Col_3:9) than of grammatical rule" (Lightfoot; so Alford, Ellicott, Wordsworth, Hofmann, Revisers). It is precisely the same participle that we find inkdusiv Col_3:9, and the writer has just used the noun ajpe (ver. 11) in a corresponding sense (see note in loc. on the force of the double compound). He employs compounds of duw in the middle voice seventeen times elsewhere, and always in the sense of "putting off or, "on" from one"s self;" and there is no sure instance in Greek of the middle verb bearing any other meaning. Yet such critics as Meyer, Eadie, Klopper, cling to the rendering of the Vulgate and our Authorized Version; and not without reason, as we shall see. The Revised margin follows the earlier Latin Fathers and some ancient versions, supplying "his body" as object of the participle, understanding "Christ" as subject. But the context does not, as in 2Co_5:3, suggest this ellipsis, and it is arbitrary to make the participle itself mean "having disembodied himself. Nor has the writer introduced any new subject since ver. 12, where" God" appears as agent of each of the acts of salvation set forth in vers. 12-15. Moreover, "the principalities and the dominions" of this verse must surely be those of ver. 10 and of Col_1:16 (compare the "angels" of ver. 18). We understand St. Patti, therefore, to say "that God revealing himself in Christ; "in him," 15 b put off and put away those angelic powers through whom he had previously shown himself to men." The Old Testament associates the angels with the creation of the world and the action of the powers of nature Job_38:7; Psalm cir. 4), and with its great theophanies generally (Psa_68:7; Deu_33:2; 2Ki_6:17, etc.) and its hints in this direction were emphasized and extended by the Greek translators of the Act_7:38, 53 (St. Stephen) Gal_3:19; Heb_2:2, ascribe to them a special agency in the giving of the Law. Hebrews 1. and it. show how large a place the doctrine of the mediation of angels filled in Jewish thought at this time, and how it tended to limit the mediatorship of Christ. The mystic developments of Judaism among the Essenes and the Ebionites (Christian Essenes), and in the Cabbala, are full of this belief. And it is a cornerstone of the philosophic mysticism of Alexandria. In Philo the angels are the "Divine powers," "words," "images of God, forming the court and entourage of the invisible King, by whose means he created and maintains the material world, and holds converse with the souls of men (see quotation, ver. 10). This doctrine, we may suppose, was a chief article of the Colossian heresy. Theodoret"s note on ver. 18 is apposite here: "They who defended the Law taught men to worship angels, saying that the Law was given by them. This mischief continued long in Phrygia and Pisidia." The apostle returns to the point from which he started in ver. 10. He has just declared that God has cancelled and removed the Law as an instrument of condemnation; and now adds that he has at the same time thrown off and laid aside the veil of angelic mediation under which, in the administration of that Law, he had withdrawn himself. Both these acts take place "in Christ." Both are necessary to that "access to the Father" which, in the apostle"s view, is the special prerogative of Christian faith (Eph_2:18 Eph_3:12; Rom_5:2) and which the Colossian error doubly barred, by its ascetic ceremonialism and by its angelic mediation. (See, on this passage, Alford; also Peirce"s "Paraphrase and Notes," 2nd edit., 1729; Robertson Smith, on "Christ and the Angels," Expositor, second series, vol. 1:138, etc.; A. Sabatier"s "L"Apotre Paul," p. 220, 2nd edit., 1881.) We are compelled, with all deference to its high authority, to reject the view of the Greek Fathers, to which Ellicott, Lightfoot, and Wordsworth have returned, according to which "Christ in his atoning death in it; "the cross," ver. 15 b stripped off from himself the Satanic powers." For it requires us to bring in, without grammatical warrant, "somewhere (Lightfoot), "Christ" as subject; it puts upon" the principalities and the dominions" a sense foreign to the context, and that cannot be justified by Eph_6:12, where the connection is wholly different and the hostile sense of the terms is most explicitly defined; and it presents an idea harsh and unfitting in itself, the incongruity of which such illustrations as those of the Nessus robe and Joseph"s garment only make more apparent. It is one thing to say that the powers of evil surrounded Christ and quite another thing to say that he wore them as we have worn "the body of the flesh" (ver. 11; Col_3:9) He made a show (of them) openly, having led them in triumph in him; or, it (Eph_1:21, Eph_1:22; Php_2:10; 1Pe_3:22; Heb_1:5, Heb_1:6; Joh 1; Mat_25:31 Mat_26:53; Rev_19:10 Rev_22:9) In this, as in the last verse, we have a finite verb between two participles, one introductory ("having stripped off"), the other explanatory, Deigmatizw, to make a show or example, occurs in the New Testament besides only in, Mat_1:17, where it is compounded with para (Revised Text) giving it a sinister meaning of not belonging to the simple verb. With the angelic "principalities, etc., for object, the verb denotes, not a shameful exposure, but "an exhibition of them in their true character and position," such as forbids them to be regarded superstitiously (ver. 18). God exhibited the angels as the subordinates and servants of his Son (ver. 10: comp. Luk_1:26 Luk_2:10, Luk_2:13; Mar_1:13; Luk_22:43; Mat_28:2, etc.) "Openly" (ejn parrhsia: literally, in freedom of speech, a favourite word of St. Paul s) implies the absence of reserve or restraint, rather than mere publicity (comp. Eph_6:19; Php_1:20) Qriambeusav ("having triumphed;" 2Co_2:14 only other instance of the verb in the New Testament; its use in classical Greek confined to Latinist writers, referring, historically, to the Roman triumph) presents a formidable difficulty in the way of the interpretation of the verse followed so far. For the common acceptation of the word "triumph" compels us to think of the "principalities," etc., as hostile (Satanic); and this, again, as Meyer strongly contends, dictates the rendering "having spoiled" for ajpekdusamenov. So we are brought into collision with two fixed points of our former exegesis. If we are bound lexically to abide by the reference to the Roman military triumph, then the angelic principalities must be supposed to have stood in a quasi-hostile position to "the kingdom of God and of Christ," in so far as men had exaggerated their powers and exalted them at Christ"s expense, and to have been now robbed of this false pre-eminence. The writer however, ventures to question whether, on philological grounds, a better, native Greek sense cannot be found for this verb. The noun thriambos ("triumph"), on which it is based, is used, indeed, in the Latin sense as early as Polybius, a writer on Roman history (160 B.C.). But it is extant in a much earlier classical fragment as synonymous with dithyrambos, denoting "a festal song;" and again in Plutarch, contemporary with St. Paul, it is a name of the Greek god Dionysus, in whose honour such songs were sung, and whose worship was of a choral, processional character. This kinder triumph was, one may imagine, familiar to the eyes of St. Paul and of his readers, while the spectacle of the Roman triumph was distant and foreign (at least when he wrote 2 Corinthians). We suggest that the apostle"s image is taken, beth here and in 2Co_2:14, from the festal procession of the Greek divinity, who leads his worshippers along as witnesses of his power and celebrants of his glory. Such a figure fittingly describes the relation and the attitude of the angels to the Divine presence in Christ. Let this suggestion, however, be regarded as precarious or fanciful, the general exposition of the verse is not thereby invalidated. (For further elucidation, see the Expositor, first series, vol. 10. pp. 403-421; 11. p. 78. On "triumph," in 2 Corinthians, see Mr. Waite"s Additional note in "Speaker"s Commentary.") The Revisers omit the marginal "in himself" of the Authorized Version, which correctly, as we think, refers the final ejn aujtw to Christ (ver. 10), though incorrectly implying "Christ" as subject of the verse. It was not only "in the cross" that God unveiled himself, dispensing with angelic theophanies, but in the entire person and work of his Son (Col_1:15; 2Co_4:4; Joh_1:14, 18 14:9) "Which veil" (for hero we may apply the words of 2Co_3:14) "is done away in Christ." So the whole passage (vers. 10-15) ends, as it begins, "in him:" "We are complete in him in our conversion from sin to holiness set forth in baptism, and our resurrection from death to life experienced in forgiveness (vers. 11-13); and in the removal at once of the legal bar which forbade our access to God (ver. 14), and of the veil of inferior and partial mediation which obscured his manifestation to us (ver. 15).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Having spoiled principalities and powers, or, having stripped off…
Col_2:15
Having spoiled principalities and powers, or, having stripped off and put away the powers of evil.
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Christ took upon Himself our human nature with all its temptations (Heb_4:15). The powers of evil gathered about Him. Again and again they assailed Him, but each fresh assault ended in a new defeat. In the wilderness He was tempted by Satan; but Satan retired for a time baffled and defeated (Luk_4:13). Through the voice of His chief disciple the temptation was renewed, and He was entreated to decline His appointed sufferings and death. Satan was again driven off (Mat_16:23; comp. 8:31). Then the last hour came. This was the great crisis of all, when the power of darkness made itself felt (Luk_22:53), when the prince of this world asserted his tyrrany (Joh_12:31). The final act in the conflict began with the agony in Gethsemane, and ended with the cross of Calvary. The victory was complete. The enemy of man was defeated. The powers of evil, which had clung like a Nessus robe about His humanity, were torn off and cast aside for ever. And the victory of man is involved in the victory of Christ. In His death we too are divested of the poisonous clinging garments of temptation, and sin, and death. For this image of the garments see Isa_64:6, but especially Zec_3:1-10. In this prophetic passage the image is used of His type and namesake, the Jesus of the Restoration, not in His own person, but as the High Priest and representative of a guilty, but cleansed and forgiven people, with whom He is identified. The powers specially meant are those of Eph_6:12. Displayed as a victor displays his captives or trophies in a triumphal procession. Nowhere does the word convey the idea of making an example, but signifies to display, publish, proclaim. Boldly, not publicly, although the latter idea may be sometimes connected with the word as a secondary notion (Joh_7:4). Leading them in triumph, the same metaphor as in 2Co_2:14. Here, however, it is the defeated powers of evil; there the subjugated persons of men who are led in public, chained to the triumphal car of Christ. In the Cross. The violence of the metaphor is its justification. The paradox of the crucifixion is thus placed in its strongest light--triumph in helplessness, glory in shame. The convicts gibbet is the victors car. (Bp. Lightfoot.)
Christ triumphant
To the eye of reason the Cross is the centre of sorrow, the lowest depth of shame; to the Jew a stumbling-block, and to the Greek foolishness. How different, however, to the eye of faith--a token of glory, a field of triumph, the chariot in which Christ rode when He led captivity captive.
I. Christ making a spoil of principalities and powers.
1. The contest. Satan, leagued with sin and death, had made this world the home of woe. He found our first parents in Eden; they became his slaves. Yet the voice of mercy was heard even while the fetters were being rivetted--Ye shall be free. The earth groaned and travailed in its bondage. In the fulness of time, the Deliverer came forth born of a woman. Then came the Temptation; eventually the Passion; at last the Cross. Hark how the Conqueror cries, It is finished. Where are now His enemies? All defeated.
2. The division of the spoil.
(1) He disarmed His enemies. Satan had in his hand a sharp sword called the Law. This was wrested from his hand. Death was deprived of his darts, which were broken in two, and the feather end returned that he might never destroy the ransomed. Sin, Satans armour bearer, was despoiled of his shield.
(2) Victors carry away all the treasures belonging to the vanquished. Satan had taken away all our possessions--Paradise with all its joy and peace--not that he could enjoy them--but Christ has gotten them all back.
(3) Victors take away all the ornaments from the enemy, the crown and jewels. Satans crown is taken away, his sovereignty is gone. He may tempt, but he cannot compel, threaten but not subdue.
3. What says this to us? If Christ has spoiled Satan, let us not be afraid to encounter him.
(1) If he accuse you, reply, Who shall lay anything to the charge of Gods elect?
(2) Ii he condemn you, ask, Who is he that condemneth?
(3) If he threaten to divide you, shout, I am persuaded, etc.
(4) If he let loose your sins upon you, dash the hell dogs aside with this, If any man sin, etc.
(5) If death should threaten you, exclaim, Oh death, where is thy sting? etc. Your battles shall turn to your advantage. The more numerous they are the greater the spoil. Your tribulation shall work patience, etc.
II. The triumph.
1. Most of the old commentators refer this to the resurrection and the ascension; Paul refers it to the Cross, but the Cross as the ground of the ultimate triumph when Christ shall enter on His reign over an undisputed universe.
2. Picture this triumph. The pearly gates open, angels crowd on the battlements.
(1) The vanguard of the redeemed approach the city. Abel comes in alone, and then follow the patriarchs, prophets, heroes, of four thousand years.
(2) The Prince of the House of David, with Satan, sin, and death in eternal captivity.
(3) Then the great mass of His people--fathers, reformers, etc.
(4) I might describe the mighty pictures at the end of the procession, for in the old Roman triumphs the deeds of the conqueror were depicted in paintings, the towns he had taken, the battles he had fought. I might present hell destroyed; heavens gates opened by the golden lever of Christs atonement; the grave despoiled. Conclusion: Where will you be? Among the captives or in the Conquerors train? (C. H. Spurgeon.)
The triumph of the Cross
I. Was over the powers of evil.
1. The existence of evil is a painful fact, we meet with it everywhere.
2. Evil is embodied in invisible and potent personalities, called--
(1) Principalities, because of their excellency, knowledge, and station.
(2) Powers, because of the mighty influence they wield and the terrible havoc they work. They exist in vast numbers (1Pe_4:2; Jud_1:6), and are the bitter foes of man (Eph_6:12).
II. Was achieved after severe conflict. The conflict was--
1. Continuous from the Fall to the Cross.
2. Fierce.
3. Deadly (Luk_22:53; Joh_12:30).
III. Was signal and complete. Lessons:
1. Christ has conquered the powers of evil.
2. To the believer ultimate victory is certain.
3. Keep up a brave heart in the fiercest conflict. (G. Barlow.)
Christs victory
The shock that buried Lisbon in 1755 never ceased to vibrate till it reached the wilds of Scotland and the vineyards of Madeira. It was felt among the islands of the Grecian Archipelago, and it changed the level of the solitary lakes that sleep beneath the shadows of the North Alps. Even so the shock that Satans kingdom sustained when Christianity was established will not cease to vibrate till it move the whole world. (Christ and other Masters.)
Believers share the triumph of Christ
I belong to deaths Master, was the expression of a Christian woman lately, who at length died of internal cancer. She was attended by a Roman Catholic nurse, who was very much astonished at the calm patience and peace of the poor sufferer. A lady called to see her one day. The door was opened by the nurse. How is Mrs. Bristow to-day? inquired the visitor. She is very ill, sir, was the reply. The nurse then gave the following details:--Last night she was seized with violent pain, and I thought she was dying. I said to her, Ye are dying; shall I send for a clergyman to prepare you for death? Oh, no, she said, I want no minister, for I am ready to die at any moment. But, I said, are you not afraid to die? No, indeed, not a bit, she replied. Tell me why you are not afraid to die, when you have not been prepared by your clergyman, nor received the rites of your Church? I said. Because, she replied, joyously, I belong to deaths Master. I am a poor sinner saved by grace, and His blood has washed away my sin, and secured me a title to glory.
The triumph of Christ
I do not admire Napoleon, except in the matter of his cool courage, but for that he was noteworthy. They always represent him in the midst of the battle with folded arms. His eagle eye is on the conflict, but he is motionless as a statue. Every soldier in the imperial army felt that victory was sure, for the captain was so self-possessed. If he had been hurrying too and fro, rushing here, there, and everywhere, and making a great fuss about everything, they would have inferred that defeat was impending. But see him yonder! All is well. He knows what he is at. It is all right, for he does not strive, nor cry, nor cause his voice to be heard; he is calm, for he can see that all is well. There stands the Crucified this day, upon the vantage ground, at the right hand of God, and He surveys the battle-field in calm expectancy until His enemies are made His footstool. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 15. Having put off from himself the principalities (Revision).…
15. 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.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:15 He shamed them publicly by his victory (literally…
2:15 He shamed them publicly by his victory (literally he led [them] in triumphal procession): The Roman army would celebrate a great victory with a triumphal procession. The victorious Roman general would lead the humiliated captives from his campaign into the conquered city. The image vividly captures the glorious victory that God, through the cross of Christ, has won over all hostile spiritual powers (see also Eph 4:7-11).
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