Teks -- Colossians 2:15 (NET)

2:15 Disarming the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Col 2:15 - Having put off from himself

Having put off from himself ( apekdusamenos ).

Only here and Col 3:9 and one MS. of Josephus (apekdus ). Both apoduō and ekduō 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 apekdusamenos ? What is meant by "the principalities and the powers"(tas archas kai tas exousias )? 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.

Robertson: Col 2:15 - He made a show of them

He made a show of them ( edeigmatisen ).

First aorist active indicative of deigmatizō , late and rare verb from deigma (Jud 1:7), an example, and so to make an example of. Frequent in the papyri though later than paradeigmatizō and in N.T. only here and Mat 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"(en parrēsiāi ).

Robertson: Col 2:15 - Triumphing over them on it

Triumphing over them on it ( thriambeusas autous en autōi ).

On the Cross the triumph was won. This late, though common verb in Koiné[28928]š writers (ekthriambeuō 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 thriambos , 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 (autous , masculine regarded as personal agencies). Lightfoot adds, applying thriambeusas to Christ: "The convict’ s gibbet is the victor’ s car."It is possible, of course, to take autōi as referring to cheirographon (bond) or even to Christ.

Vincent: Col 2:15 - Having spoiled principalities and powers

Having spoiled principalities and powers ( ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας )

For the verb spoiled , see on putting off , Col 2:11. The 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 Col 1:16; Col 2:10; here, and Col 2:18. 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 (Col 2:10). 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.

Vincent: Col 2:15 - He made a show of them

He made a show of them ( ἐδειγμάτισεν )

Only here and Mat 1:19, see note. The compound παραδειγματίζω to expose to public infamy , is found Heb 6:6; and δεῖγμα example , in Jud 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 Heb 1:1-14 throughout, where many points of contact with the first two chapters of this epistle will be found.

Vincent: Col 2:15 - Openly

Openly ( ἐν παῤῥησίᾳ )

Or boldly . See on Phm 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.

Vincent: Col 2:15 - Triumphing over them

Triumphing over them ( θραιμβεύσας αὐτοὺς )

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 θριαμβεύω is not so extensive or accurate as to warrant too strict limitations in our definition.

Vincent: Col 2:15 - In it

In it ( ἐν αὐτῷ )

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 Col 2:5 to Col 2:14; 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 , Col 2:13) is quite unnecessary. God is the subject throughout.

Wesley: Col 2:15 - And having spoiled the principalities and powers

The evil angels, of their usurped dominion.

Wesley: Col 2:15 - He

God the Father.

Wesley: Col 2:15 - Exposed them openly

Before all the hosts of hell and heaven.

Wesley: Col 2:15 - Triumphing over them in or by him

By Christ. Thus the paragraph begins with Christ, goes on with him, and ends with him.

JFB: Col 2:15

ALFORD, ELLICOTT, and others translate the Greek to accord with the translation of the same Greek, Col 3:9, "Stripping off from Himself the principalities and the powers: " GOD put off from Himself the angels, that is, their ministry, not employing them to be promulgators of the Gospel in the way that He had given the law by their "disposition" or ministry (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 2Co 2:14, however, Christ's triumph over those subjected to Him, is not a triumph for destruction, but for their salvation, so that good angels may be referred to (Col 1:20). But the Greek middle is susceptible of English Version, "having spoiled," or, literally [TITTMANN], "having completely stripped," or "despoiled" for Himself (compare Rom 8:38; 1Co 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."

JFB: Col 2:15 - made a show of them

At His ascension (see on Eph 4:8; confirming English Version of this verse).

JFB: Col 2:15 - openly

Joh 7:4; Joh 11:54, support English Version against ALFORD'S translation, "in openness of speech."

JFB: Col 2:15 - 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.

Clarke: Col 2:15 - And having spoiled principalities and powers

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

Clarke: Col 2:15 - In it

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.

Calvin: Col 2:15 - Spoiling principalities // Triumphing over them in it

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.

Defender: Col 2:15 - principalities and powers

This phrase, "principalities and powers," referring usually to the angelic hierarchy, occurs eight times in the New Testament, all in the writings of Paul (Rom 8:38; Eph 1:21; Eph 3:10; Eph 6:12; Col 1:16; Col 2:10; Col 2:15; Tit 3:1). In this case (as also in Eph 6:12) it refers specifically to the Satanic coterie of rebellious angels, surrounding Christ on the cross (Psa 22:12-21). By dying for the sins of the world, Christ actually defeated Satan (even though the Devil may well have been temporarily gloating over his apparent triumph) because He paid the price to redeem all men from their Satanic captivity (compare Heb 2:14, Heb 2:15)."

TSK: Col 2:15 - having // principalities // triumphing // in it

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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Col 2:15 - And having spoiled // Principalities and powers // He made a show of them openly // Triumphing over them // In it

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.

Haydock: Col 2:15 - And despoiling the principalities and powers

And despoiling the principalities and powers; the devil and his infernal spirits. (Witham)

Gill: Col 2:15 - And having spoiled principalities and powers // he made a show of them openly // triumphing over them in it

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 απεκδυσαμενος, "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, ובשלח פגרה, "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,