And despoiling the principalities and powers, he hath exposed them confidently in open shew, triumphing over them in himself.

“For if a man will but look up to heaven, he sees its Order, or if he cannot raise his face to heaven, but only to man, he sees His power, beyond comparison with that of men, shewn by His works, and learns that He alone among men is God the Word. Or if a man is gone astray among demons, and is in fear of them, he may see this man drive them out, and make up his mind that He is their Master. Or if a man has sunk to the waters, and thinks that they are God,—as the Egyptians, for instance, reverence the water,—he may see its nature changed by Him, and learn that the Lord is Creator of the waters. But if a man is gone down even to Hades, and stands in awe of the heroes who have descended thither, regarding them as gods, yet he may see the fact of Christ's Resurrection and victory over death, and infer that among them also Christ alone is true God and Lord. For the Lord touched all parts of creation, and freed and undeceived all of them from every illusion; as Paul says: "Having put off from Himself the principalities and the powers, He triumphed on the Cross:" that no one might by any possibility be any longer deceived, but everywhere might find the true Word of God. For thus man, shut in on every side, and beholding the divinity of the Word unfolded everywhere, that is, in heaven, in Hades, in man, upon earth, is no longer exposed to deceit concerning God, but is to worship Christ alone, and through Him come rightly to know the Father.”

“Let us not then be ashamed to confess the Crucified. Be the Cross our seal made with boldness by our fingers on our brow, and on everything; over the bread we eat, and the cups we drink; in our comings in, and goings out; before our sleep, when we lie down and when we rise up; when we are in the way, and when we are still. Great is that preservative; it is without price, for the sake of the poor; without toil, for the sick; since also its grace is from God. It is the Sign of the faithful, and the dread of devils: for He triumphed over them in it, having made a shew of them openly; for when they see the Cross they are reminded of the Crucified; they are afraid of Him, who bruised the heads of the dragon. Despise not the Seal, because of the freeness of the gift; but for this the rather honour thy Benefactor.”

“And where he could do anything, there in every respect he was conquered; and wherein he received outwardly the power of slaying the Lord in the flesh, therein his inward power, by which he held ourselves, was slain. For it was brought to pass that the bonds of many sins in many deaths were loosed, through the one death of One which no sin had preceded. Which death, though not due, the Lord therefore rendered for us, that the death which was due might work us no hurt. For He was not stripped of the flesh by obligation of any authority, but He stripped Himself. For doubtless He who was able not to die, if He would not, did die because He would: and so He made a show of principalities and powers, openly triumphing over them in Himself. For whereas by His death the one and most real sacrifice was offered up for us, whatever fault there was, whence principalities and powers held us fast as of right to pay its penalty, He cleansed, abolished, extinguished; and by His own resurrection He also called us whom He predestinated to a new life; and whom He called, them He justified; and whom He justified, them He glorified.”

“And so the Lord was handed over to their savage wishes, and in mockery of His kingly state, ordered to be the bearer of His own instrument of death, that what Isaiah the prophet foresaw might be fulfilled, saying, "Behold a Child is born, and a Son is given to us whose government is upon His shoulders." When, therefore, the Lord carried the wood of the cross which should turn for Him into the sceptre of power, it was indeed in the eyes of the wicked a mighty mockery, but to the faithful a mighty mystery was set forth, seeing that He, the glorious vanquisher of the Devil, and the strong defeater of the powers that were against Him, was carrying in noble sort the trophy of His triumph, and on the shoulders of His unconquered patience bore into all realms the adorable sign of salvation: as if even then to confirm all His followers by this mere symbol of His work, and say, "He that taketh not his cross and followeth Me, is not worthy of Me."”

“What has gone before fortified the faithful against the deceptions of worldly wisdom; here he instructs and fortifies them against heretics, who wish to draw them to the observances of the law. He first teaches them to avoid these men; secondly he excludes their false seduction, at the words no one , etc. Again, the first part is divided into two: first he shows that the observances of the law have been fulfilled in Christ; secondly he excludes them, showing that they are not bound to them, at the words no one you . Now among the legal observances, the first is circumcision, in which the Jews professed observance of the old law, just as we in Baptism profess observance of the new law. Gal. V, 3: I testify to every man circumcising himself, that he is a debtor to do the whole law . Hence he says that the faithful are circumcised with a certain spiritual circumcision. From this it follows that that ceases. Hence, first he shows with what circumcision they are circumcised; secondly, in what this circumcision is received, at the words buried together ; thirdly he assigns the reason for this circumcision, at the words and you, when you were dead . Concerning the first, it must be known that circumcision is twofold, namely carnal and spiritual. But through Christ we are circumcised, not with carnal circumcision, but with spiritual. And therefore he first excludes the carnal; secondly he establishes the spiritual. He says therefore: in whom , namely Christ, you were circumcised with a circumcision not made by hand . Rom. II, 28: For he is not a Jew who is one outwardly; nor is that circumcision which is outward in the flesh, but he is a Jew who is one in secret, and the circumcision is of the heart, in the spirit, not in the letter , etc. In the despoiling of the body of the flesh . This can be read in two ways. In one way, thus: I say, circumcised, with a circumcision not made by hand — I say you, remaining, in the despoiling , etc., that is, of carnal corruption, according to that word of I Cor. XV, 50: flesh and blood shall not possess the kingdom of God , etc.; as if he were to say: you are circumcised for this reason, because you no longer have the vices of the flesh. Below, III, 9: stripping off from yourselves the old man with his deeds , etc. Or, I say, with a circumcision not made by hand — for that circumcision made by hand consists in the despoiling of the body of the flesh , which is cut off from the other. Hence another text has: the skin of the flesh , that is, of the body of the flesh, that is, a part of the body, which is flesh — not that the body is one thing and the flesh another. And he says of the flesh , alluding to the law, where mention is made of the flesh. Gen. XVII, 11: you shall circumcise the flesh of your foreskin , etc. And this in order to show that it is a certain carnal observance. But we are not circumcised with such a circumcision, but with the circumcision of Christ. For just as Christ assumed the likeness of sinful flesh, that is, passible flesh, in order to free us from sin, so too the remedies of the law, in order to free us from observance of the law. Or which Christ works in us, which is spiritual circumcision, as is said in Rom. II, 29, not in the letter, but in the spirit . Secondly he shows that we have obtained it in Baptism, and thus Baptism is spiritual circumcision. And first he shows that in Baptism the figure of Christ's death is displayed; secondly that in it conformity to Christ's resurrection is received, at the words in whom also you rose again . He says therefore buried together , etc. Because in it the likeness of Christ's death is expressed, so that, just as Christ was placed first on the cross, and afterward in the tomb, so he who is baptized is placed under the water, and three times, just as Christ remained three days in the tomb. Buried together, that is, baptized in the likeness of Christ's death, so that just as in it he destroyed sin, so also in Baptism. And just as he rose from the tomb, so also do we rise from sins in reality, and from the corruption of the flesh in hope. And this through faith in the working of God , because he was raised up by the power of God. Ps. XL, 11: raise me up, and I will repay them , etc. And believing this resurrection, one becomes a partaker of this resurrection. Rom. VIII, 11: he who raised up Jesus Christ from the dead will also give life to your mortal bodies . But Christ also raised himself up. For the working of the Father and the Son is the same. Ps. CVII, 3: I will rise at dawn , etc. Then, when he says and you, when , etc., he shows the reason for the likeness; and first he shows the likeness; secondly the manner of what has been said, at the words blotting out , etc. The text is not difficult. I said you were circumcised, because you were buried together with Christ in Baptism. And he compared Baptism to burial and death. But it can be said that it would be more to the purpose if it were said that first it is shown that Baptism is circumcision; secondly he shows the reason why, namely, that sin is a superfluity, and the flesh of the foreskin is a superfluity. It is the same, therefore, to lay aside sin and the foreskin. But in Baptism sin is laid aside; therefore it is the same as circumcision. And therefore he says when you were dead in your sins , that is, on account of your sins. Ps. XXXIII, 22: the death of sinners is the worst. And in the foreskin of your flesh , that is, of carnal concupiscence, which pertains to original sin — as though bound by the guilt of evil deeds and of mortal sin. Doing this, Christ brought you to life together with him , etc. Eph. II, 1: when you were dead in your trespasses and sins , etc. And this by removing from you all sin, forgiving and remitting to you all your sins . It is the same, therefore, to be circumcised and to be brought to life together, and this in Baptism through the remedy of the death of sin, and when we are circumcised through the removal of original sin. But how did he forgive? I answer: It must be said that man, by sinning, incurs two things, namely the guilt of fault, and servitude to the Devil. And therefore he tells how sins are forgiven. First as to the removal of diabolical servitude; secondly he sets down the taking away of the guilt of fault, at the words despoiling , etc. He says therefore blotting out , etc. This decree can be understood in two ways. In one way, as the old law. Eph. II, 15: making void the law of commandments contained in decrees , etc. And thus he speaks here to the Jews; as if he were to say: and you he brought to life together with him. A handwriting is a document written by hand, and it is properly made as security for contracts. Whoever breaks the decree of God becomes guilty of fault. And this guilt consists both in the memory of man, thereby disturbed and stained, and in the memory of God who is to judge, and of the demons who are to torment. This, therefore, remaining in memory, is called the handwriting: Christ, then, is he who forgave all things, and this by blotting out the handwriting , that is, the memory of the transgression, which , the handwriting or the decree, was against us , because both were against us. The law indeed, because it produced the knowledge of sin, and did not help; the handwriting, however, because the memory of the transgression was for the sake of punishing. And he says of the decree , because he does not remit in such a way as to make it so that you did not sin, but because it is not in the memory of God for punishing, nor in the memory of the demon for accusing, nor in you for causing sorrow. Ps. XXXI, 1: blessed are they whose iniquities are forgiven, and whose sins are covered , etc. Or he speaks in common, not only to the Jews, but to all. One decree was made to the first man, Gen. II, 16: eat of every tree of Paradise, but of the tree of the knowledge of good and evil do not eat. In whatever day you eat of it, you shall die the death . But man transgressed a decree of this kind, and because of this there is in memory a handwriting contrary to us, which Christ blotted out. And how? On the cross , when he took it out of the way , etc. For it was the custom that, when one paid all that to which he was bound, the handwriting was torn up. But man was in sin; Christ, however, paid for good things by suffering. Ps. LXVIII, 5: what I did not steal, then I paid . And therefore, together with the death of Christ, this handwriting was destroyed; and therefore he says he took it out of the way , that is, he removed it from the nature of things, and this by fastening it to the cross , through which, making satisfaction to God, he took away our sin. Then, when he says despoiling , etc., he shows how he freed us from servitude to sin. For granted that a usurer, on account of a security, holds a man captive, the destruction of the security would not suffice, unless he were freed. So too Christ. And therefore he says despoiling , etc. This despoiling refers to the saints who died before the Passion of Christ, and thus Christ freed them by despoiling hell of them. Zach. IX, 11: you also, by the blood of your covenant, have sent forth your prisoners out of the pit, in which there was no water . Is. XLIX, 25: indeed even the captivity shall be taken away from the strong man, and what has been taken from the mighty one shall be saved . But if it is understood of the living, thus he despoiled them, namely, of the demons. Lc. XI, 22: but if a stronger one coming upon him overcomes him, he will take away all his armor in which he trusted, and will distribute his spoils . Io. XII, 31: the prince of this world shall be cast out . He says therefore despoiling the principalities and powers , that is, the demons themselves. Eph. ult.: against principalities and powers, against the rulers of this world of darkness , etc. He led forth those saints confidently, as one having authority: into heaven, as regards the dead; and as regards the living, into the kingdom of his glory or of his grace. Or he led forth , that is, led outside, that is, he expelled the principalities from man. Is. LI, 9: put on strength, O arm of the Lord , etc. Openly , that is, by evident judgment, by which it may be known that they were led forth. For formerly the whole world served idols; now it does not. Or openly , that is, in the presence of a multitude of angels, both because he descended to the hell of the saints, and because he ascended into heaven. And this triumphing in himself , that is, in his own power. Phil. III, 21: according to the working by which he is able even to subject all things to himself . Another text has it thus: and stripping himself of the flesh, he made a show of the principalities and powers, triumphing confidently . And it is explained thus: stripping himself of the flesh , that is, of mortality. I Cor. XV, v. 50: flesh and blood shall not possess the kingdom of God , that is, the mortality of carnal corruption. Rom. VI, 9: Christ rising from the dead dies now no more; death shall no longer have dominion over him . II Cor. V, 16: and if we have known Christ according to the flesh, yet now we know him no longer. He made a show , that is, he offered in himself an example, of how they are to be conquered. The rest is not changed.”

“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.”

“And having spoiled principalities and powers - Here is an allusion to the treatment of enemies when conquered: they are spoiled of their armor, so much the word απεκδυειν implies; and they are exhibited with contumely and reproach to the populace, especially when the victor has the honor of a triumph; to the former of which there is an allusion in the words εδειγματισεν εν παρῥησιᾳ, making a public exhibition of them; and to the latter in the words θριαμβευσας αυτους, triumphing over them. And the principalities and powers refer to the emperors, kings, and generals taken in battle, and reserved to grace the victor's triumph. It is very likely that by the αρχας και εξουσιας, principalities and powers, over whom Christ triumphed, the apostle means the נשיאות nesioth and רשות roshoth, who were the rulers and chiefs in the Sanhedrin and synagogues, and who had great authority among the people, both in making constitutions and explaining traditions. The propagation of Christianity in Judea quite destroyed their spiritual power and domination; just as the propagation of Protestantism, which was Christianity revived, destroyed, wherever it appeared, the false doctrine and domination of the pope of Rome. In it - The words εν αυτῳ refer rather to Christ, than to the cross, if indeed they be genuine; of which there is much reason to doubt, as the versions and fathers differ so greatly in quoting them. Griesbach has left them out of the text.”

“ALFORD, ELLICOTT, and others translate the Greek to accord with the translation of the same Greek, Col 3:9, "Stripping off from Himself the principalities and the powers: " GOD put off from Himself the angels, that is, their ministry, not employing them to be promulgators of the Gospel in the way that He had given the law by their "disposition" or ministry (Act 7:53; Gal 3:19; Heb 2:2, Heb 2:5): God manifested Himself without a veil in Jesus. "THE principalities and THE powers" refers back to Col 2:10, Jesus, "the Head of all principality and power," and Col 1:16. In the sacrifice of Jesus on the cross, God subjected all the principalities, &c., to Jesus, declaring them to be powerless as to His work and His people (Eph 1:21). Thus Paul's argument against those grafting on Christianity Jewish observances, along with angel-worship, is, whatever part angels may be supposed to have had under the law, now at an end, God having put the legal dispensation itself away. But the objection is, that the context seems to refer to a triumph over bad angels: in Co2 2:14, however, Christ's triumph over those subjected to Him, is not a triumph for destruction, but for their salvation, so that good angels may be referred to (Col 1:20). But the Greek middle is susceptible of English Version, "having spoiled," or, literally [TITTMANN], "having completely stripped," or "despoiled" for Himself (compare Rom 8:38; Co1 15:24; Eph 6:2). English Version accords with Mat 12:29; Luk 11:22; Heb 2:14. Translate as the Greek, "The rules and authorities." made a show of them--at His ascension (see on Eph 4:8; confirming English Version of this verse). openly--Joh 7:4; Joh 11:54, support English Version against ALFORD'S translation, "in openness of speech." in it--namely, His cross, or crucifixion: so the Greek fathers translate. Many of the Latins, "In Himself" or "in Him." Eph 2:16 favors English Version, "reconcile . . . by the cross, having slain the enmity thereby." If "in Him," that is, Christ, be read, still the Cross will be the place and means of God's triumph in Christ over the principalities (Eph 1:20; Eph 2:5). Demons, like other angels, were in heaven up to Christ's ascension, and influenced earth from their heavenly abodes. As heaven was not yet opened to man before Christ (Joh 3:13), so it was not yet shut against demons (Job 1:6; Job 2:1). But at the ascension Satan and his demons were "judged" and "cast out" by Christ's obedience unto death (Joh 12:31; Joh 16:11; Heb 2:14; Rev 12:5-10), and the Son of man was raised to the throne of God; thus His resurrection and ascension are a public solemn triumph over the principalities and powers of death. It is striking that the heathen oracles were silenced soon after Christ's ascension.”