Colossians 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 ἀπεκδ. The context before and after (οὖν, Colossians 2:16) requires us to bring the interpretation into close connexion with the main thought, the abolition of the Law. ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας. 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. ἀρχ. κ. ἐξ. occur several times in the Epistle, but nowhere in this sense. In Ephesians 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 Colossians 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 ἀπεκδ. is one possible. All this strongly suggests that we should give another sense to ἀρχ. κ. ἐξ. And this is secured if we identify them with ἀρχ. κ. ἐξ. already mentioned (Colossians 1:16 and Colossians 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 (Colossians 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 ἀρχ. κ. ἐξ, as in the rest of the Epistle, as angelic powers, identical with στοιχεῖα τ. κόσμου, and holding a special relation to the Law. The next question is as to the meaning of ἀπεκδ. 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 Colossians 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 ἀρχ. κ. ἐξ., 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 ἀρχ. κ. ἐξ. 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. ἐδειγμάτισεν ἐν παρρησία. “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. ἐν παρ. 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. θριαμβεύσας. This seems to express most definitely that the ἀρχ. κ. ἐξ. are hostile powers. Alford, referring to 2 Corinthians 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 (θρίαμβος) 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 ἀρχ. κ. ἐξ. needed an experience of this kind. ἐν αὐτῷ may refer to Χριστ. or σταυρ. or χειρόγ. The second is best, for there has been no reference to Christ since Colossians 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.