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Exegetical and Hermeneutical Commentary of Colossians 2:15

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[And] having spoiled principalities and powers, he made a show of them openly, triumphing over them in it.

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.

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 ternum.

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.

Fuente: The Cambridge Bible for Schools and Colleges

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.

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.

Fuente: Albert Barnes’ Notes on the Bible

Col 2:15

Having spoiled principalities and powers, or, having stripped off and put away the powers of evil.

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.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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 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 , making a public exhibition of them; and to the latter in the words , 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 , principalities and powers, over whom Christ triumphed, the apostle means the nesioth and 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 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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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.

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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

15. ALFORD,ELLICOTT, and otherstranslate the Greek to accord with the translation of the sameGreek, Col 3:9,”Stripping off from Himself the principalities and the powers: “GOD put off from Himselfthe angels, that is, their ministry, not employing them to bepromulgators of the Gospel in the way that He had given the law bytheir “disposition” or ministry (Act 7:53;Gal 3:19; Heb 2:2;Heb 2:5): God manifested Himselfwithout a veil in Jesus. “THEprincipalities and THEpowers” refers back to Col2:10, Jesus, “the Head of all principality and power,”and Col 1:16. In the sacrificeof Jesus on the cross, God subjected all the principalities, c., toJesus, declaring them to be powerless as to His work and His people(Eph 1:21). Thus Paul’sargument against those grafting on Christianity Jewish observances,along with angel-worship, is, whatever part angels may be supposed tohave had under the law, now at an end, God having put the legaldispensation itself away. But the objection is, that the contextseems to refer to a triumph over bad angels: in 2Co2:14, however, Christ’s triumph over those subjected toHim, is not a triumph for destruction, but for their salvation, sothat good angels may be referred to (Col1:20). But the Greek middle is susceptible of EnglishVersion, “having spoiled,” or, literally [TITTMANN],”having completely stripped,” or “despoiled”for Himself (compare Rom 8:381Co 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 thematHis ascension (see on Eph 4:8;confirming English Version of this verse).

openlyJoh 7:4;Joh 11:54, support EnglishVersion against ALFORD’Stranslation, “in openness of speech.”

in itnamely, Hiscross, or crucifixion: so the Greek fathers translate. Many of theLatins, “In Himself” or “in Him.” Eph2:16 favors English Version, “reconcile . . . by thecross, having slain the enmity thereby.” If “in Him,”that is, Christ, be read, still the Cross will be the place and meansof God’s triumph in Christ over the principalities (Eph 1:20;Eph 2:5). Demons, like otherangels, were in heaven up to Christ’s ascension, and influenced earthfrom their heavenly abodes. As heaven was not yet opened to manbefore Christ (Joh 3:13), so itwas not yet shut against demons (Job 1:6;Job 2:1). But at the ascensionSatan 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 Sonof man was raised to the throne of God; thus His resurrection andascension are a public solemn triumph over the principalities andpowers of death. It is striking that the heathen oracles weresilenced soon after Christ’s ascension.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

[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:

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.

Fuente: John Gill’s Exposition of the Entire Bible

Having put off from himself (). Only here and 3:9 and one MS. of Josephus (). Both and occur in ancient writers. Paul simply combines the two for expression of complete removal. But two serious problems arise here. Is God or Christ referred to by ? What is meant by “the principalities and the powers” ( )? Modern scholars differ radically and no full discussion can be attempted here as one finds in Lightfoot, Haupt, Abbott, Peake. On the whole I am inclined to look on God as still the subject and the powers to be angels such as the Gnostics worshipped and the verb to mean “despoil” (American Standard Version) rather than “having put off from himself.” In the Cross of Christ God showed his power openly without aid or help of angels.

He made a show of them (). First aorist active indicative of , late and rare verb from (Jude 1:7), an example, and so to make an example of. Frequent in the papyri though later than and in N.T. only here and Mt 1:19 of Joseph’s conduct toward Mary. No idea of disgrace is necessarily involved in the word. The publicity is made plain by “openly” ( ).

Triumphing over them on it ( ). On the Cross the triumph was won. This late, though common verb in Koine writers ( in the papyri) occurs only twice in the N.T., once “to lead in triumph” (2Co 2:14), here to celebrate a triumph (the usual sense). It is derived from , a hymn sung in festal procession and is kin to the Latin triumphus (our triumph), a triumphal procession of victorious Roman generals. God won a complete triumph over all the angelic agencies (, masculine regarded as personal agencies). Lightfoot adds, applying to Christ: “The convict’s gibbet is the victor’s car.” It is possible, of course, to take as referring to (bond) or even to Christ.

Fuente: Robertson’s Word Pictures in the New Testament

Having spoiled principalities and powers [ ] . For the verb spoiled, see on putting off, ver.

Col 2:11The principalities and powers are the angelic hosts through whose ministry the law was given. See Deu 33:2; Act 7:53; Heb 2:2; Gal 3:19. Great importance was attached, in the later rabbinical schools, to the angels who assisted in giving the law; and that fact was not without influence in shaping the doctrine of angelic mediators, one of the elements of the Colossian heresy, which was partly Judaic. This doctrine Paul strikes at in ch. Col 1:16; Col 2:10; here, and ver. 18. God put off from himself, when the bond of the law was rendered void in Christ ‘s crucifixion, that ministry of angels which waited on the giving of the law, revealing Christ as the sole mediator, the head of every principality and power (ver. 10). The directness of the gospel ministration, as contrasted with the indirectness of the legal ministration, is touched upon by Paul in Gal 3:19 sqq.; 2Co 3:12 sqq.; Heb 2:2.

He made a show of them [] . Only here and Mt 1:19, see note. The compound paradeigmatizw to expose to public infamy, is found Heb 6:6; and deigma example, in Jude 1:7. The word is unknown to classical Greek. The meaning here is to make a display of, exhibit. He showed them as subordinate and subject to Christ. Compare especially Hebrews 1. throughout, where many points of contact with the first two chapters of this epistle will be found.

Openly [ ] . Or boldly. See on Phl 1:8. Not publicly, but as by a bold stroke putting His own ministers, chosen and employed for such a glorious and dignified office, in subjection before the eyes of the world.

Triumphing over them [ ] . See on 2Co 2:14. If we take this phrase in the sense which it bears in that passage, leading in triumph, there seems something incongruous in picturing the angelic ministers of the law as captives of war, subjugated and led in procession. The angels “do His commandments and hearken unto the voice of His word.” But while I hold to that explanation in 2 Corinthians, I see no reason why the word may not be used here less specifically in the sense of leading a festal procession in which all share the triumph; the heavenly ministers, though set aside as mediators, yet exulting in the triumph of the one and only Mediator. Even in the figure in 2 Corinthians, the captives rejoice in the triumph. Compare Rev 19:11. Our knowledge of the word qriambeuw is not so extensive or accurate as to warrant too strict limitations in our definition.

In it [ ] . The cross. Many expositors, however, render in Him, Christ. This I adopt as harmonizing with the emphatic references to Christ which occur in every verse from 5 to 14; Christ, four times; in Him, four; in whom, two; with Him, three. In it is necessary only if the subject of the sentence is Christ; but the very awkward change of subject from God (quickened us together, ver. 13) is quite unnecessary. God is the subject throughout. 198

Fuente: Vincent’s Word Studies in the New Testament

1) “And having spoiled principalities and powers” (apekdusamenos tas archas kai tas eksousias) “Putting off or away the rulers and authorities;” stripping old enemies of their powers — despoiling or disarming the foe – as the law was here presented.

2) “He made a shew of them openly “ (edeigmatisen en parresia) He exposed (them) en or with openness;” Jesus Christ kept the law, fulfilled the requirements of the law, morally, ethically, ceremonially, and religiously without sin, but Witnessed that the human race needed a sacrifice; then openly the sinless one died for the sinful, 2Co 5:21; 1Pe 2:22-24.

3) “Triumphing over them in it,” (thriambeusas autous en auto) “triumphing (over) them in it,” the triumph of Christ was over all principalities and powers inherent in or ascribed to the law of Moses. When He came forth from the grave, it was a victor’s triumph, as yet being revealed to all nations, thru the church, Eph 3:21; Mat 16:18-19; Mat 28:20.

What the blood of bulls and goats could not do to put away sin forever; what circumcision of the flesh could not cleanse forever, Jesus in His death did avail for every soul who receives Him, Heb 10:4; Heb 10:10-14; Gal 5:6; Rom 2:29.

Fuente: Garner-Howes Baptist Commentary

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. (379) 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 (380) 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, (381) 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.

(379) “ En grande magnificence;” — “In great magnificence.”

(380) “ La croix;” — “The cross.”

(381) “ Tant eminent et honorable;” — “So lofty and honourable.”

Fuente: Calvin’s Complete Commentary

15. having despoiled the principalities and the powers, he made a show of them openly, triumphing over them in it.

Translation and Paraphrase

15. (And then) having (wholly defeated, disarmed, and) despoiled those beings in first rank and the authorities (those Satanic and angelic powers that oppose us), he exhibited them openly (every spiritual being in the universe perceiving His victory), having triumphed over them by it (that is, by the cross).

Notes

Col. 2:15 is a difficult verse, probably because we know almost nothing about the events to which Paul alludes. Also it is hard to decide exactly what the participle having spoiled at the beginning of the verse refers back to. It can refer to Christs having made us alive (Col. 2:13), and thus be another explanation as to how Christ made us alive. Certainly Christ could not have made us alive unless He had triumphed over Satan and his principalities and powers; for these held rule over our souls. See Mar. 3:27.

The having spoiled at the start of Col. 2:15 may refer clear back to Col. 2:8, to the warning to beware of mens traditions. In our outline we have treated it as so referring. (The verse fits well either way, and may well apply to both points.)

We should beware of mens traditions and hold to Christ, because Christ has perfectly triumphed over the principalities and powers.

Spoiled (or despoiled) here means (as it did in Col. 1:8) to lead away captive, to parade in triumph as a conqueror exhibiting victims and spoils of war, to lead captives into slavery, to disarm.

We are told that Christ despoiled the principalities and powers. These beings (as stated in the notes on Col. 2:10) are angelic rulers and authorities, evidently strictly evil ones in the reference here. We are told that Christ made a show (or exhibit) of them openly, and led them as captives in his triumphal procession. (New English Bible).

We are further told that Christ made this triumphal exhibit of them in it (that is, in the cross.) This could also be translated by it.

We believe everything this verse says although we do not understand it all. We do not know when, where (or if) Christ made any open spectacle of defeated angelic opponents. Any such exhibition would of necessity have followed his crucifixion, burial, and ascension. See Luk. 11:22.

In view of the fact that Christ made his triumphal exhibition over enemies in it (the cross), and in view of the fact that a Julius Caesar-type victory parade exhibiting conquered captives seems to us out-of-character for our savior, we prefer to think that the triumphal show of Christ was limited to the implications of his triumphal death on the cross.

By that death Satan and his angels were deprived of all claim upon the souls of sinners. By that death men who once were loyal to Satan, were touched and reconciled to God. (Col. 1:21). By that death Christ attracts all men to him. (Joh. 12:32). Christs death threw consternation into the camp of the devil. He knows he is defeated, and his angels know it too, though in their wrath they are yet determined to drag as many with them into the everlasting fire as possible. (Rev. 12:12; Mat. 25:41).

We therefore prefer to think that Christ organized no victory parade in heaven, but that his triumph consisted in his spiritual victory on the cross, a victory that was clearly perceived by Satan and his principalities and powers, and by every other spiritual being in the universe.

Since Christ has triumphed over the most powerful spiritual beings in the universe, we should hold fast to Him, and beware lest anyone lead us away captive by his philosophy and deceitful traditions.

Those who lead us to accept science, or philosophy, or socialism, or communism, or evolution, or government regulations, or decrees of church councils, or psychology, or riot and revolution, or any other thing, as being more important than Christthese have triumphed and made spoil of us.

Christ has totally triumphed. Why should we let men triumph over us by taking us from him? (Col. 2:8; Col. 2:15).

Study and Review

34.

Explain the term spoiled (or despoiled) in Col. 2:15.

35.

What did Christ despoil? What are these things (or beings) which Christ despoiled?

36.

When (if we can tell) did Christ make an open show of those he spoiled?

37.

What is the it in which Christ triumphed over the principalities and powers?

Fuente: College Press Bible Study Textbook Series

(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
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. Jeromes Vulgate), makes all simple and easy; but the original word certainly means having stripped Himselfas 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 flesha 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.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Having put off from himself the principalities and the powers, he made a show of the openly, triumphing over them in it.’

This action clearly refers to Jesus directly. Whether we take the ‘He’ of the previous verses as God or Jesus Christ matters little. It was God’s action in Christ. In Him dwelt all the fullness of the Godhead bodily.

‘Having put off from Himself the principalities and powers.’ He had been fighting them all His life, from the time when Herod sought to destroy Him as a young child (Mat 2:16), through His temptations in the wilderness (Mat 4:1-11), then in His ‘battle’ with evil spirits when as the Stronger than Satan He constantly bound him and took his goods (Luk 11:22 and parallels), then when Peter tempted Him to avoid the way of suffering (Mar 8:33 and parallels), followed by Satan’s plans through Judas (Joh 13:2; Joh 13:27). So He knew His opponents well.

Jesus had no doubts about what He would face. ‘The prince of this world comes and has nothing on me’ (Joh 14:30), He said in the Upper Room, and then shortly afterwards, in the Garden, ‘this is your hour and the power of darkness’ (Luk 22:53 – compare ‘the power of darkness in opposition to Him and His kingdom in Col 1:13). And now we learn that in His final hours on the cross He ‘put off’ from Himself (an alternative translation is ‘He completely disarmed’) the principalities and powers, and then led them in chains in His march of victory in the resurrection. This suggests close confrontation and vicious assault as they pressed in upon Him, then the stripping of them off followed by His triumph. Redemption for mankind was obtained both by the payment of a ransom and by the ignominious defeat of the powers of evil.

‘Triumphing over them in it (or in Him).’ The pronoun can be translated either ‘it’ or ‘Him’, referring either to the cross or to Jesus Himself. If we take the latter the subject of the sentence would be God. But the context strongly favours that the triumph was directly through the cross where sin was annulled.

We Must Therefore Concentrate on Christ and Not Be Taken Up With Rites and Ceremonies (Col 2:16 to Col 3:4).

Fuente: Commentary Series on the Bible by Peter Pett

Col 2:15. And having spoiled, &c. By principalities and powers are generally understood the fallen angels; our spiritual enemies. The Apostle alludes to the custom of conquerors, who in their triumphs made a shew of their captives. See 2 Col 2:14. Eph 4:8. Instead of in or by it, i.e. the cross, whereby these spiritual enemies hoped to have triumphed over Christ, some would read in or by him; i.e. Christ. Dr. Whitby observes, that Cerinthus and Simon Magus, whose doctrines he imagines the Apostle is here opposing, pretended to deliver men from the power of evil spirits, by whom they said the world was made and governed.

Fuente: Commentary on the Holy Bible by Thomas Coke

Col 2:15 . [111] In this doing away of the law was involved the victory and triumph of God over the devilish powers , since the strength of the latter, antagonistic to God, is in sin, and the strength of sin is in the law (1Co 15:56 ); with the law, therefore, the power of the devil stands or falls.

If . ran parallel, as the majority suppose, with , there must have been a inserted before . , as in Col 2:14 before the finite verb, because otherwise no connection would be established. Hence a full stop (Beza) must be placed before . , or at least a colon (Elzevir, Bleek); and without any connecting particle the significant verb heads all the more forcibly the description of this final result expressed with triumphant fulness: Having stripped the lordships and powers, he has made a show of them boldly, holding triumph over them in the same . Observe the symmetrical emphatic prefixing of ., .,., and . The subject is still always God , not Christ , [112] as Baur and Ewald hold, following Augustine, Theodore of Mopsuestia, Erasmus, Grotius, Calovius, and many others; hence the reading . in F G (which omit . . . . . ) Syr. Goth. Hil. Aug. was an erroneous gloss; and at the close, not (Syr. Vulg. It. Theodoret, Luther, Melanchthon, Elzevir, Griesbach, and Scholz), instead of which G has , but should be written; see Wolf in loc . The figurative ., which illustrates the deprivation of power that has taken place through the divine work of reconciliation, represents the . as having been clothed in armour (comp. Rom 13:12 ; Eph 6:11 ; 1Th 5:8 ), which God as their conqueror stripped off and took from them; Vulg.: exspolians . Comp. on and , used from Homer’s time in the sense of spoliare , Dem. 763. 28, 1259. 11; Hesiod, Scut . 447; Xen. Anab . v. 8. 23; 2Ma 8:27 ; and on the subject-matter, Mat 12:19 ; Luk 11:22 . Moreover, we might expect, in accordance with the common usage of the middle, instead of , which is elsewhere used intransitively (comp. Col 3:9 ), the active (comp. Mat 27:28 ; Mat 27:31 ; Luk 10:30 ); yet even in Plat. Rep . p. 612 A, the (right) reading is to taken in the sense of nudavimus; and Xenophon uses the perfect , which is likewise intransitive elsewhere (see Khner, I. p. 803), actively , see Anab. l.c.: , multos veste spoliavit; comp. Dio Cass. xlv. 47. Further, the middle, as indicating the victorious self-interest of the action ( sibi exspoliavit), is here selected even with nicety, and by no means conveys (as Hofmann, in order to refute this explanation, erroneously lays to its charge) the idea: in order to appropriate to Himself this armour; see on the contrary generally, Krger, 52. 10. 1; Khner, II. 1, p. 93 f. The disarming in itself , and not the possession of the enemy’s weapons, is the interest of the victor. Lastly, the whole connection does not admit of any intransitive interpretation, such as Hofmann, in his Schriftbew . I. p. 350 f. (and substantially also in his Heil. Schr. in loc .), has attempted, making the sense: God has laid aside from Himself the powers ruling in the Gentile world which were round about Him like a veil concealing Him from the Gentiles by manifesting Himself in unveiled clearness. Something such as this, which is held to amount to the meaning that God has put an end to the ignorance of the Gentile world and revealed Himself to it, Paul must necessarily have said; no reader could unravel it from so strange a mode of veiling the conception, the more especially seeing that there is no mention at all of the victorious word of Christ [113] converting the Gentiles, as Hofmann thinks, but on the contrary of what God has effected in reference to the and by the fact of reconciliation accomplished on the cross; He has by it rendered powerless the powers which previously held sway among mankind; comp. Joh 12:30 f., Joh 16:11 .

That these and are two categories of evil angels (comp. Eph 6:12 ), corresponding to two classes of good angels similarly named (comp. Col 2:10 ), is taught by the context, which has nothing to do with mediating beings intervening between God and the world (Sabatier), or even with human rulers. Ritschl, in the Jahrb. f. Deutsche Theol . 1863, p. 522, understands the angels of the law-giving (comp. on Col 1:20 ), of whom God has divested Himself (middle), i.e . from whose environment He has withdrawn Himself . Even apart from the singular expression . in this sense, this explanation is inappropriate, because the and appear here as hostile to God, as beings over whom He has triumphed; secondly, because the angels who ministered at the law-giving (see on Gal 3:19 ) have no share in the contents of the law, which, as the , is holy, righteous, good, and spiritual (Rom 7 ), and hence no deviation from God’s plan of salvation can be attributed to the angels of the law; and, finally, because the expression . is so comprehensive that, in the absence of any more precise indication in the text, it cannot be specially limited to the powers that were active in the law-giving , but must denote the collective angelic powers hostile, however, and therefore devilish. Them God has disarmed, put to shame , and triumphed over, through the abrogation of men’s legal debt-bond that took place by means of the atoning death. The emphatic and triumphant prominence given to this statement was, doubtless, specially occasioned by those speculations regarding the power of demons, with which the false teachers were encroaching on the work of Christ.

, preserved only here and in Mat 1:19 (comp. however, , especially frequent in Polybius; see Schweighuser, Lex . p. 429), denotes, in virtue of its connection with the conception of triumph, the making a show (Augustine, ep . 59: “exemplavit;” Hilary, de trin . 9: “ostentui esse fecit”) for the purpose of humiliation and disgrace (comp. Chrysostom), not in order to exhibit the weakness of the conquered (Theodoret, Bhmer), but simply their accomplished subjugation; comp. Nah 3:6 : .

] is usually rendered publicly, before the eyes of all , consequently as equivalent to in Joh 7:10 (the opposite: , Joh 7:4 ; Mat 6:4 ; Rom 2:28 ); but this the word does not mean (see on Joh 7:4 ); moreover, the verb already implies this idea; [114] and the usage of Paul elsewhere warrants only the rendering: boldly, freely and frankly . Comp. Eph 6:19 ; Phi 1:20 . Hilary: “cum fiducia; ” Vulgate: “ confidenter palam.” The objection that this sense is not appropriate to the action of God (Hofmann), overlooks the fact that God is here represented just as a human triumpher, who freely and boldly, with remorseless disposal of the spoils acquired by victory, subjects the conquered to ignominious exhibition. [115]

. ] synchronous with .: while He triumphed over them. Respecting , to triumph over some one , see on 2Co 2:14 . Comp. the passive , to be led in triumph, Plut. Coriol . 35. refers to the devils individually , who are conceived as masculine (as , , Eph 6:12 ), see generally Winer, p. 138 [E. T. 183]; and is referred either to the cross (hence, also, the readings or ) or to Christ . The former reference is maintained by the majority of the Fathers (Theophylact: ), Beza, Calvin, Grotius, and many others, including Bhmer, Steiger, Olshausen, Ewald, Weiss, Bibl. Theol . p. 432, Exo 2 ; and the latter, by Erasmus, Luther, Melanchthon, Wolf, Estius, Bengel, and many others, including Flatt, Bhr, Huther, de Wette, Baumgarten-Crusius, Bisping, Bleek, Hofmann, Rich. Schmidt. The reference to Christ is erroneous, because Christ is not mentioned at all in Col 2:14 , and God pervades as subject the entire discourse from Col 2:11 onwards. We must hold, therefore, by the reference to , so that once more places the cross significantly before our eyes, just as it stood emphatically at the close of the previous sentence. At the cross God celebrated His triumph, inasmuch as through the death of Christ on the cross obliterating and removing out of the way the debt-bill of the law He completed the work of redemption, by which the devil and his powers were deprived of their strength, which rested on the law and its debt-bond. The ascension is not to be here included.

[111] Holtzmann, p. 156 f., rejects this verse because it interrupts the transition of thought to ver. 16 (which is not the case); because is un-Pauline (but in what sense is it un-Pauline? it is in any sense a very rare word); because is used here otherwise than in 2Co 2:14 (this is incorrect); but, especially, because ver. 15 can only be explained by the circle of ideas of Eph 3:10 and Col 1:10 ; Eph 4:8 ; Eph 2:15 f. (passages which touch our present one either not at all, or at the most very indirectly).

[112] Through this erroneous definition of the subject it was possible to discover in our passage the descent into hell (Anselm and others).

[113] In which sense also Grotius explained it, though he takes . rightly as exarmatos. See, in opposition to him, Calovius. Hofmann’s explanation is also followed by Holtzmann, p. 222; it is an unfortunate attempt at rationalizing.

[114] Hence Hofmann joins it with , in which, however, the idea of publicity is obviously already contained. Hofmann, indeed, assumes a reference of contrast to the invisible triumphs, which God has ever been celebrating over those powers. But thus the idea of is extended to an unwarranted amplitude of metaphorical meaning, while, nevertheless, the entire anthropopathic imagery of the passage requires the strict conception of the public Moreover, the pretended contrast is altogether foreign to the context.

[115] It is an inconsiderate fancy of Hofmann to say, by way of controverting our explanation: Who would be surprised, that the triumpher should make a show of the conquered, “without previously asking their permission”? As if such a thought, no doubt very silly for the victor, were necessarily the contrast to the frank daring action, with which a general, crowned with victory, is in a position to exhibit his captives without any scruple, without sparing or hesitation! He has the for the , and uses it .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

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.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

15 .] The utmost care must be taken to interpret this verse according to the requirements of grammar and of the context. The first seems to me to necessitate the rendering of , not, as the great majority of Commentators, ‘ having spoiled ’ ( ), a meaning unexampled for the middle, and precluded by the plain usage, by the Apostle himself, a few verses below, ch. Col 3:9 , of the same word , but ‘ having put off ,’ ‘divested himself of.’ Then the second must guide us to the meaning of . Most Commentators have at once assumed these to be the infernal powers , or evil angels : relying on Eph 6:12 , where undoubtedly such is the specific reference of these general terms. But the terms being general , such specific reference must be determined by the context of each passage, or, indeed, there may be no such specific reference at all, but they may be used in their fullest general sense. Now the words have occurred before in this very passage, Col 2:10 , where Christ is exalted as the . : and it is hardly possible to avoid connecting our present expression with that, seeing that in . the articles seem to contain a manifest reference to it. Now, what is the context? Is it in any way relevant to the fact of the law being antiquated by God in the great Sacrifice of the atonement, to say that He, in that act (or, according to others, Christ in that act), spoiled and triumphed over the infernal potentates? Or would the following deduce any legitimate inference from such a fact? But, suppose the matter to stand in this way. The law was (Gal 3:19 ; cf. Act 7:53 ), ( Heb 2:2 ): cf. also Jos. Antt. xv. 5. 3, , . . ; they were the promulgators of the . In that promulgation of theirs, God was pleased to reveal Himself of old. That writing, that investiture, so to speak, of God, was first wiped out, soiled and rendered worthiess, and then nailed to the Cross abrogated and suspended there. Thus God . divested Himself of, put off from Himself, that , manifesting Himself henceforward without a veil in the exalted Person of Jesus. And the act of triumph, by which God has for ever subjected all principality and power to Christ, and made Him to be the only Head of His people, in whom they are complete, was that sacrifice, whereby all the law was accomplished. In that, the . were all subjected to Christ, all plainly declared to be powerless as regards His work and His people, and triumphed over by Him, see Phi 2:8-9 ; Eph 1:20-21 . No difficulty need be created, on this explanation, by the objection, that thus more prominence would be given to angelic agency in the law than was really the fact: the answer is, that the prominence which is given, is owing to the errors of the false teachers, who had evidently associated the Jewish observances in some way with the worship of angels : St. Paul’s argument will go only to this, that whatever part the angelic powers may have had , or be supposed to have had, in the previous dispensation, all such interposition was now entirely at an end, that dispensation itself being once for all antiquated and put away. Render then, putting off (by the absence of a copula, the vigour of the sentence is increased. The participle is contemporary with above, and thus must not be rendered ‘ having put off’) the governments and powers (before spoken of, Col 2:10 , and ch. Col 1:16 ; see above) He (GOD, who is the subject throughout: see also ch. Col 3:3 : not Christ , which would awkwardly introduce two subjects into the sentence) exhibited them (as completely subjected to Christ; not only put them away from Himself, but shewed them as placed under Christ. There seems no reason to attach the sense of putting to shame ( ) to the simple verb. That this sense is involved in Mat 1:19 , is owing to the circumstances of the context) in (element of the ) openness (of speech; declaring and revealing by the Cross that there is none other but Christ the Head . ), triumphing over them (as in 2Co 2:14 , we are said (see note there) to be led captive in Christ’s triumph, our real victory being our defeat by Him, so here the principalities and powers, which are next above us in those ranks of being which are all subjected to and summed up in Him) in Him (Christ: not ‘ in it ,’ viz. the cross , which gives a very feeble meaning after the , and . above). The ordinary interpretation of this verse has been attempted by some to be engrafted into the context, by understanding the . of a guilty conscience , the . . . as the infernal powers, the accusers of man , and the scope of the exhortation as being to dissuade the Colossians from fear or worship of them . So Neander, in a paraphrase (Denkwrdigkeiten, p. 12) quoted by Conyb. and Howson, edn. 2, vol. ii. p. 478 note. But manifestly this is against the whole spirit of the passage. It was to which they were tempted and can bear no meaning but the angels of God.

Fuente: Henry Alford’s Greek Testament

Col 2:15 . In this difficult verse the meaning of almost every word is disputed. It is therefore imperative to control the exegesis by strict regard to the context. The main question relates to the character of the principalities and powers. Subordinate questions are raised as to the subject of the sentence and the meaning of . The context before and after ( , Col 2:16 ) requires us to bring the interpretation into close connexion with the main thought, the abolition of the Law. . Till recently the principalities and powers have been explained as hostile demoniacal spirits, and this view is held by Meyer, Ellicott, Lightfoot, Oltramare and Weiss. In its favour is the impression made by the verse that a victory over the powers is spoken of. How far this is so can be determined only by an examination of the terms employed. Against this view the following objections seem decisive. . . . occur several times in the Epistle, but nowhere in this sense. In Eph 6:12 the reference to evil spirits is definitely and repeatedly fixed by the context. This is not so here. Further, the connexion with the context is difficult to trace. Bengel says: “Qui angelos bonos colebant, iidem malos timebant: neutrum jure”. Weiss expresses a somewhat similar idea: “It seems that the Colossian theosophists threatened the readers that they would again fall under the power of evil spirits if they did not submit to their discipline”. But not only have we no evidence for this, but this interpretation cuts the nerve of the passage, which is the abolition of the Law by the cross. Meyer’s view is more relevant: the Law is done away in Christ, and since it is the strength of sin, sin’s power is thus broken, and so is the devil’s power, which is exercised only through sin. Gess interprets that the Law through its curse created separation between men and God, and thus gave a point of support for the dominion of evil spirits. “Of this handwriting have they boasted. Our guilt was their strength. He who sees the handwriting nailed to the cross can mock these foes.” But these views are read into the passage, and do not lead up to Col 2:16 . And where the Jewish Law was absent, as in the heathen world, sin was rampant. Ellicott and Lightfoot do not attempt to trace a connexion with the context, nor on their view of . is one possible. All this strongly suggests that we should give another sense to . . . And this is secured if we identify them with . . . already mentioned (Col 1:16 and Col 2:10 ). In favour of this are the following considerations: (1) Unless we are warned to the contrary it is natural to keep the same meaning throughout. (2) We thus get a thought that perfectly suits the context. This law that has been abolished was given by angels, its abolition implies their degradation. To them was also subject the whole of the observances of eating, drinking, etc. (3) It is a powerful polemic against the worship of angels (Col 2:18 ), which is lost on the other view. In effect Paul says, “You are worshipping angels who were degraded when Christ was crucified”. We may therefore take . . , as in the rest of the Epistle, as angelic powers, identical with . , and holding a special relation to the Law. The next question is as to the meaning of . The translation “having put off His body” may be safely set aside, for Paul must have said this if he had meant it. The Greek commentators, followed by Ellicott and Lightfoot, interpret “having put off from Himself”. The word is used in this sense in Col 3:9 . They explain that Christ divested Himself of the powers of evil that gathered about Him, since He assumed our humanity with all its temptations. But (apart from the change of subject) the change of metaphor is very awkward from stripping off adversaries, like clothes, to exhibiting and triumphing over them. More cogent is the objection caused by the strangeness of the idea. Christ wore our human nature with its liability to temptation. But that He wore evil spirits is a different and indeed most objectionable idea. The same translation is adopted by some who take the other view of . . ., and the explanation given is that God in the death of Christ divested Himself of angelic mediators. This is free from the impropriety of the other view, but shares its incongruity of metaphor. The more usual translation is “spoiled”. The middle can mean “stripped for Himself,” and this again suits either view of . . . If evil spirits, they are stripped of their dominion; but if angels of the Law, they are despoiled of the dominion they exercise. This view, though stigmatised by Zahn as “an inexcusable caprice,” is probably best. They are fallen potentates. There is no need to worship them, or to fear their vengeance, if their commands are disobeyed. With the true interpretation of this passage, every reason disappears for assuming that Christ is the subject. . “He made a show of them openly.” No exhibition in disgrace is necessarily implied. The principalities and powers are exhibited in their true position of inferiority, as mediators of an abolished Law and rulers of elements to which Christians have died. . is not to be translated “boldly,” for courage is not needed to exhibit those who are spoiled. The word is contrasted with “reserve,” and indicates the frank, open exhibition of the angels in their true position when the bond was cancelled and Christ was manifested as the final revelation of God. . This seems to express most definitely that the . . . are hostile powers. Alford, referring to 2Co 2:14 , says the true victory is our defeat by Him. Findlay thinks the reference in the verb (which is not earlier than Paul) is not to the Roman military triumph, but to the festal procession ( ) of the worshippers of Dionysus. In this case God is represented as leading the angels in procession in His honour; in other words, bringing them to acknowledge His greatness and the revelation of Himself in Christ. It is perhaps safest to translate “triumphing over”. This is favoured by other passages in Paul, which imply that the . . . needed an experience of this kind. may refer to . or . or . The second is best, for there has been no reference to Christ since Col 2:13 , and it is the cancelling of the bond, not the bond itself, that is the cause of the triumph. It is in the death of Christ that this triumph takes place. Zahn explains the passage to mean that God has stripped away the principalities and powers which concealed Him, not from the Jews, to whom He had revealed Himself, but from the heathen world. Thus He has revealed Himself and these apparent deities in their true character. He has triumphed over them in Christ, and led them vanquished in His train. But this was not accomplished on the cross, but through the preaching of the Gospel among the Gentiles, accompanied with such signs and wonders as in the story of the maid with the spirit of divination and the exorcists at Ephesus. But this is not what is required by the argument, which has the Jewish Law in view.

Fuente: The Expositors Greek Testament by Robertson

spoiled = put off. Greek. apekduomai. Only here and Col 3:9.

made a shew of. Greek. deigmatizo. Only here. The verb paradeigmatizo, to expose to public infamy, occurs: Mat 1:19 and Heb 6:6.

openly. See Mar 8:32.

triumphing over. Compare 2Co 2:14.

it. i.e. – the cross.

Fuente: Companion Bible Notes, Appendices and Graphics

15.] The utmost care must be taken to interpret this verse according to the requirements of grammar and of the context. The first seems to me to necessitate the rendering of , not, as the great majority of Commentators, having spoiled (), a meaning unexampled for the middle, and precluded by the plain usage, by the Apostle himself, a few verses below, ch. Col 3:9, of the same word ,-but having put off, divested himself of. Then the second must guide us to the meaning of . Most Commentators have at once assumed these to be the infernal powers, or evil angels: relying on Eph 6:12, where undoubtedly such is the specific reference of these general terms. But the terms being general, such specific reference must be determined by the context of each passage,-or, indeed, there may be no such specific reference at all, but they may be used in their fullest general sense. Now the words have occurred before in this very passage, Col 2:10, where Christ is exalted as the . : and it is hardly possible to avoid connecting our present expression with that, seeing that in . the articles seem to contain a manifest reference to it. Now, what is the context? Is it in any way relevant to the fact of the law being antiquated by God in the great Sacrifice of the atonement, to say that He, in that act (or, according to others, Christ in that act), spoiled and triumphed over the infernal potentates? Or would the following deduce any legitimate inference from such a fact? But, suppose the matter to stand in this way. The law was (Gal 3:19; cf. Act 7:53), (Heb 2:2): cf. also Jos. Antt. xv. 5. 3, , . . ;-they were the promulgators of the . In that promulgation of theirs, God was pleased to reveal Himself of old. That writing, that investiture, so to speak, of God, was first wiped out, soiled and rendered worthiess, and then nailed to the Cross-abrogated and suspended there. Thus God . -divested Himself of, put off from Himself, that , manifesting Himself henceforward without a veil in the exalted Person of Jesus. And the act of triumph, by which God has for ever subjected all principality and power to Christ, and made Him to be the only Head of His people, in whom they are complete, was that sacrifice, whereby all the law was accomplished. In that, the . were all subjected to Christ, all plainly declared to be powerless as regards His work and His people, and triumphed over by Him, see Php 2:8-9; Eph 1:20-21. No difficulty need be created, on this explanation, by the objection, that thus more prominence would be given to angelic agency in the law than was really the fact: the answer is, that the prominence which is given, is owing to the errors of the false teachers, who had evidently associated the Jewish observances in some way with the worship of angels: St. Pauls argument will go only to this, that whatever part the angelic powers may have had, or be supposed to have had, in the previous dispensation, all such interposition was now entirely at an end, that dispensation itself being once for all antiquated and put away. Render then,-putting off (by the absence of a copula, the vigour of the sentence is increased. The participle is contemporary with above, and thus must not be rendered having put off) the governments and powers (before spoken of, Col 2:10, and ch. Col 1:16; see above) He (GOD, who is the subject throughout: see also ch. Col 3:3 :-not Christ, which would awkwardly introduce two subjects into the sentence) exhibited them (as completely subjected to Christ;-not only put them away from Himself, but shewed them as placed under Christ. There seems no reason to attach the sense of putting to shame () to the simple verb. That this sense is involved in Mat 1:19, is owing to the circumstances of the context) in (element of the ) openness (of speech; declaring and revealing by the Cross that there is none other but Christ the Head . ), triumphing over them (as in 2Co 2:14, we are said (see note there) to be led captive in Christs triumph, our real victory being our defeat by Him,-so here the principalities and powers, which are next above us in those ranks of being which are all subjected to and summed up in Him) in Him (Christ: not in it, viz. the cross, which gives a very feeble meaning after the , and . above). The ordinary interpretation of this verse has been attempted by some to be engrafted into the context, by understanding the . of a guilty conscience, the . . . as the infernal powers, the accusers of man, and the scope of the exhortation as being to dissuade the Colossians from fear or worship of them. So Neander, in a paraphrase (Denkwrdigkeiten, p. 12) quoted by Conyb. and Howson, edn. 2, vol. ii. p. 478 note. But manifestly this is against the whole spirit of the passage. It was to which they were tempted-and can bear no meaning but the angels of God.

Fuente: The Greek Testament

Col 2:15. , having stripped off, having spoiled) Mat 12:29.- , principalities and powers) Those, who worshipped good angels, at the same time feared the bad; neither with good reason: comp. Col 2:10.-, made a show) This was done at His ascension, Eph 4:8.- , openly) While both they themselves beheld it in their turn, and good angels, and then men, and God Himself. The nakedness of the vanquished enemy was manifest from the fact itself, and in the Gospel.-, them) The masculine refers to the angels.- , in Him) in Christ. So Hilarius the deacon explains it. This ( ) refers (belongs) to the whole paragraph, [which treats of GOD down from Col 2:12.-V. g.] and which is here concluded. [Evidently as Eph 1:20; Eph 2:5.-V. g.]

Fuente: Gnomon of the New Testament

Col 2:15

having despoiled the principalities and the powers,-This is a figure from the treatment of enemies when conquered. Jesus was condemned and put to death by the principalities and powers of earthly governments-Jewish and Roman.

he made a show of them openly, triumphing over them in it.-He struggled with death, overcame it and them, and in his resurrection and ascension made a show openly of his triumph over them.

Fuente: Old and New Testaments Restoration Commentary

having: Gen 3:15, Psa 68:18, Isa 49:24, Isa 49:25, Isa 53:12, Mat 12:29, Luk 10:18, Luk 11:22, Joh 12:31, Joh 16:11, Eph 4:8, Heb 2:14, Rev 12:9, Rev 20:2, Rev 20:3, Rev 20:10

principalities: Col 1:16, 2Co 4:4, Eph 6:12

triumphing: Luk 23:39-43, Joh 12:32, Joh 19:30, Act 2:23, Act 2:24, Act 2:32-36

in it: or, in himself

Reciprocal: Exo 15:1 – for Jdg 16:30 – So the dead 2Sa 23:21 – slew him Psa 18:29 – by thee Psa 24:8 – The Lord strong Psa 41:11 – because Psa 98:1 – his right Isa 25:11 – he shall spread Mar 3:27 – General Joh 13:31 – Now Act 16:18 – I command Rom 8:38 – nor Eph 1:21 – principality 1Jo 3:8 – this purpose

Fuente: The Treasury of Scripture Knowledge

(Col 2:15.) -Having spoiled the principalities and powers. We should have expected to be placed between the two clauses; but its absence indicates the close connection, nay, the identity of the two acts; or, perhaps, of the process in which the two acts were completed. In blotting out the handwriting, God at the same time vanquished Satan. If ever there was bathos in exegesis, it is in that of Rosenmller-that when Jesus rose again from the dead, it was seen how vain were the efforts of the Jewish magistrates against Him. Suicer, Junker, and others, take a similar view. The terms have been explained under Col 1:16, and under Eph 1:21; Eph 6:12. We cannot agree with Pierce that good angels are meant; they needed not to be spoiled or triumphed over openly. Hostile spiritual powers are plainly designated. Their reign over man had its origin in his sin; and their usurpation lasted till sin was atoned for, and its power destroyed. Hence Satan is called the god and prince of this world. [Eph 2:2;] Luk 11:22.

The verb , which means literally to cast off anything, such as clothing, has been taken by many as referring to Christ’s own death, as if he had cast off the flesh in dying-an idea which seems to have originated the reading , in F, G, seen too in the Syriac, and followed by some of the Latin Fathers. Augustine has-spolians se carne. So that the figure has been supposed to be that of a naked wrestler. But the diction of the verse is that of avowed and open warfare, and the participle . must have the sense of spoiling; conquering, and then making the vanquished a spoil, as is done when a fallen foe is stript of his armour. This last is the idea and image of Meyer, which perhaps is too minute, for the general figure is, that He stript them of all power and authority. The compound form of the verb indicates how completely this was done; is used in the sense of spoliare, and the Vulgate here renders exspolians.

-He made a show of them openly. The allusion is plainly to the triumph which is celebrated after a battle. His spiritual foes, on being vanquished, were exhibited as a public spectacle. The meaning is not that He exposed their weakness- , as Theodoret understands it. That is certainly implied, but the idea is, He has shown the fact of their complete subjugation in His triumph over them. There is no ground to give the simple verb the sense of the compound-, and add the idea of shame, as is done by Theophylact, Beza, Rell, Storr, and Conybeare. Such an idea, as well as that of weakness, may be indeed inferred from the humiliating exposure. And it was no private parade, it was done -openly. Joh 7:4. Theophylact gives it rightly-, -openly, in the eyes of all;-khnlich, frei und frank, as Meyer paraphrases it.

-Having triumphed over them in it. The participle is used in 2Co 2:14, with a hiphil sense, and it here occurs with the accusative, like the Latin-triumphare aliquem. Adhering to the hiphil sense-maketh or causeth to triumph, some would supply -maketh us to triumph over them. Such an idea only encumbers the sense. The three verbs in the verse do not form a climax. But the spiritual foes are spoiled, and then they are exposed; while the last participle defines the manner and purpose of the exposure-it formed a public triumph. The truth expressed is, that there has been complete and irretrievable subjugation.

But the meaning and reference of the last words are doubtful. The Syriac and Vulgate, with Theodoret, and the editors Griesbach and Scholz, read -in Himself. If the reference be made to Christ, then it is wrong, for God is the nominative; and if to God, then the phrase is not very intelligible. Meyer takes the reference to be to the principal noun of the preceding verse-. His meaning is, that the expunged and perforated handwriting was a proof of Satan’s overthrow. This exegesis, however, gives a fulness of meaning to , which the words will not bear. They simply mean in it, that is, in the handwriting. Now it was not in the handwriting simply that God obtained His victory, but in obliterating it, and nailing it to the cross-an idea that could not be expressed by the bare . In the cheirograph, and in what he did with the cheirograph, are very different ideas, requiring very different forms of diction.

Opinions are nearly divided as to whether refers to Christ or to the cross. Wolf, Musculus, Bengel, Storr, Flatt, Rosenmller, Bhr, Huther, and De Wette, hold the first view. Our objection to this view is, that in the two verses no mention is made of Christ. The work is wholly ascribed to God-not formally to God in Christ.

And therefore we incline to the other opinion, that carries us back to . Such is the opinion of the Greek Fathers, Theophylact and OEcumenius, of Calvin, Beza, Grotius, Crocius, Steiger, Bhmer, and Olshausen. Origen has no less than eight times for the phrase . Epiphanius, Macarius, and Athanasius, read either so, or . The reading is a gloss, but it shows the general opinion. In the cross God achieved His victory over the infernal powers-through death, he that had the power of death was destroyed. Through the agency of fallen spirits sin was introduced, and it was the sphere of their dominion; they could rule in a condemned world, but not in a redeemed one; and when that world was released from death by the death of Christ, the instrument of His death was the weapon of conquest and symbol of victory over them. Most strong is the prevailing opinion of the mediaeval Latin church, as seen in Aquinas, Anselm, and others, that this spoiling was in the nether world, and over the daemons who held the souls of the patriarchs in captivity, and that the triumphal procession was the march of the imprisoned spirits out of the limbus patrum. [Eph 4:8-9.] The subject throughout the previous context is God, not Christ; and the whole notion is an idle chimera.

Most glorious is the thought that the church is released from the bond that held it, and delivered from the hellish powers that tyrannized over humanity-a deliverance achieved for it by Him alone whose right hand and holy arm could get Him the victory. Redemption is a work at once of price and power, of expiation and conquest. On the cross was the purchase made; on the cross was the victory gained. The blood that wipes out the sentence was there shed, and the death which was the death-blow of Satan’s kingdom was there endured. Those nails which killed Christ pierced the sentence of doom-gave egress to the blood which cancelled it, and inflicted at the same time a mortal wound on the hosts of darkness. That power which Satan had exercised was so prostrated, that every one believing on Christ is freed from his vassalage. Christ’s death was a battle, and in it God achieved an immortal victory. The conflict was a furious one, mighty and mysterious in its struggle. The combatant died; but in dying He conquered. Hell might be congratulating itself that it had gained the mastery, and might be wondering what should be the most fitting commemoration and trophy, when He who died arose the victor-no enemy again daring to dispute His power or challenge His right, and then God exhibited His foes in open triumph. The prince of this world is cast out.

All this teaching bore upon the Colossian church and its crisis. Let not the ritual law-which exhibits the condemning power of the whole law-be enacted among you, for it has been fully and formally abrogated. Let not your minds be dazzled or overawed by esoteric teaching about the spirit-world. All those spirits are beneath the Divine Master; if good, they are His servants; if evil, they are conquered vassals.

Now follows the pointed and practical lesson. Already had they been warned against one phasis of error-philosophy and vain deceit, and a sufficient reason is given. Next is rehearsed their privilege of circumcision and baptism, their death to sin and their life to God. Here their forgiveness is stated along with the means which had been taken to secure it; and this process, so decided and characteristic, lays the foundation for the warning in the verse which we are now to consider.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Col 2:15. To spoil anything means to take away its valuables. The most valuable possession of a power or government is its authority. Jesus took that away from the law, as far as religious obligations were concerned, when He died on the cross and gave to the world another law and government. Make a show of them openly by being crucified in the view of the world. In this great event, though Jesus died and apparently was overcome, yet he came forth again from the dead to die no more. In so doing, Jesus triumphed over them (all other powers) in it. The last two words are rendered “in himself,” which is correct since He was the one who triumphed.

Fuente: Combined Bible Commentary

Col 2:15. Having put off from himself, or, having despoiled. A third interpretation: having put off from Himself his body, he made a show of, etc., confuses the metaphors, and is otherwise objectionable. The second view (comp. E. V.) agrees well with the context, but it is doubtful whether the word used has this sense; comp. chap. Col 3:9 and Col 2:11, where the corresponding noun occurs. Meyer, however, defends this view, taking God as the subject. The more exact sense: having put off from himself, present difficulties. It cannot be applied to God, but in what sense can it be applied to Christ? In itself the phrase, the principalities and the powers, may refer either to all angelic powers, or only evil ones. But how can Christ be said to divest Himself of these, in either reference? The most satisfactory answer refers this to the victory over evil spirits: the powers of evil had power against Christ, as mortal in His flesh: He divested Himself of His flesh, by thus doing He divested Himself of them. Others include all spiritual powers, in view of the Colossian error (Col 2:18), which associated the Jewish observances in some way with the worship of angels (Alford); but this seems remote from the present train of thought. Lightfoot: The final act in the conflict began with the garden of Gethsemane; it 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 forever. And the victory of mankind is involved in the victory of Christ. In His cross we too are divested of the poisonous clinging garments of temptation and sin and death.

He made a show of them, as victor displaying them as captives.

With boldness. Openly does not fully express the sense, and is already indicated in the verb, confidently, in the assurance of victory.

Triumphing over them in it. This carries out the figure. Them, i.e., the principalities and the powers; in it, i.e., the cross, certainly not, in Himself (E. V. margin). The Redeemer conquered by dying. See His crown of thorns turned into a crown of laurels. Never had the devils kingdom such a mortal blow given to it, as was given by the Lord Jesus (Henry). The symbol of sorrow and shame was the place of victory and triumph.

Fuente: A Popular Commentary on the New Testament

Verse 15

The meaning of the verse is, that God achieved a victory and triumph over the powers and influences hostile to his kingdom, in the death of Christ.

Fuente: Abbott’s Illustrated New Testament

“[And] having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.”

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

2:15 [And] having spoiled {u} principalities and powers, he {x} made a shew of them openly, triumphing over them in {y} it.

(u) Satan and his angels.

(x) As a conqueror he made show of those captives, and put them to shame.

(y) That is, the cross. The cross was a chariot of triumph. No conqueror could have triumphed so gloriously in his chariot, as Christ did upon the cross.

Fuente: Geneva Bible Notes

The disarming of the angelic rulers probably refers to Christ’s defeat of the evil angelic powers by His death and resurrection. [Note: Lightfoot, pp. 187-89.] This seems better than His retiring a mediatorial function of the good angels such as their giving the Law. [Note: Homer Kent Jr., Treasures of Wisdom, pp. 88-89.]

"Christ divested Himself at the cross of the evil powers which had struggled with Him so strongly throughout His ministry in attempts to force Him to abandon the pathway of the cross (cf. Luk 4:1-13; Mat 16:22-23; Luk 22:53, etc.)." [Note: Johnson, 477:20.]

The public display probably refers to Jesus’ disgracing the powers of evil when He died on the cross by bearing the sin that was their claim and hold on human beings. Christ triumphed over Satan’s hosts at the cross (cf. 2Co 2:14). "It" seems better than "Him."

"It is more natural to view the principalities and powers here as the defeated foes, driven in front of the triumphal chariot as involuntary and impotent witnesses to their conqueror’s superior might." [Note: Bruce, "Colossians Problems," 563:298-99. For a brief explanation and evaluation of the three major theories of the atonement of Christ, see Johnson, 477:21-22.]

"The picture, quite familiar in the Roman world, is that of a triumphant general leading a parade of victory. . . . To the casual observer the cross appears to be only an instrument of death, the symbol of Christ’s defeat; Paul represents it as Christ’s chariot of victory." [Note: Vaughan, p. 202.]

This passage is another (cf. Col 1:15-20) that emphasizes the supremacy of Jesus Christ and accounts for the strong Christological flavor of this epistle.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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