Colossians 2:15

15. 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 (Ac 7:53; Ga 3:19; He 2:2, 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 (Ep 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 2Co 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 Ro 8:38; 1Co 15:24; Ep 6:2). English Version accords with Mt 12:29; Lu 11:22; He 2:14. Translate as the Greek, "The rules and authorities." made a show of them--at His ascension (see on Ep 4:8; confirming English Version of this verse). openly--Joh 7:4; 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." Ep 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 (Ep 1:20; 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; 2:1). But at the ascension Satan and his demons were "judged" and "cast out" by Christ's obedience unto death (Joh 12:31; 16:11; He 2:14; Re 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.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 15. And having spoiled. Plundered; as a victorious army does a conquered country. 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 everything is now in subjection to him, and we have nothing to fear.

Principalities and powers. Eph 1:21; Eph 6:12. 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. Jn 12:31; Eph 2:2. 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.

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. 2Cor 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. Comp. Rom 16:20.

Triumphing over them in it. Marg., "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 2Cor 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; and

(4.) he has triumphed over all our foes. From all this he infers Col 2:16, seq. that we should not be made captive or subdued by any of the rights of superstition, or any of the influences of the kingdom of darkness.

(a) "having spoiled" Ps 68:18, Isa 53:12, Lk 10:18, 11:22, Jn 12:31 Heb 2:14 (1) "in it" "himself"

Albert Barnes, 1834 · public domain

Verse 15 And having spoiled principalities and powers - Here is an allusion to the treatment of enemies when conquered: they are spoiled of their armor, so much the word απεκδυειν implies; and they are exhibited with contumely and reproach to the populace, especially when the victor has the honor of a triumph; to the former of which there is an allusion in the words εδειγματισεν εν παρῥησιᾳ, 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 εν αυτῳ 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, 1831 · public domain