An Exposition Upon Colossians, Biblical commentary 2 · Chapter 2 · Verse 15
VERS. 15.
And hauing spoiled principalities and powers, he made a shew of them openly, triumphing ouer them in it.
These words are an amplification of the former, wherein he sheweth that not only the Bill in which we were made infinitely indebted, was cancelled; but the deuills also (who had power to serue executions vponupon vsus, and proofe from the ceremoniall Law, as is before declared) mightily conquered by Christ; and therefore to reuiue againe the ceremonies, was to renue the bond, and to stand still in danger of the deuills executions.
The words are a most portly and deep allegorie, and they carrie newes of a remarkable victorie: the battell was fierce, cruell, prodigiously difficult, bloudie on the best side, and if Christ had been a iote lesse then he was, there had been no remedie,Newes of a strange victorie. nor hope. The battell was first fought between Sathan and man, with a depth of fraud and crueltie and hellish inuisible spight: the day was lost, man with the wofull issues of the conquest, was either cast downe wallowing in bloud, or scattered with pursuing crueltie: no sooner sprouting in the life of nature, but smitten with the venome of spirituall infection, plagued with the bondage of more then cruell seruitude, not pittied, not helped: more forfeitures laid vponupon him then he could finde words to acknowledge. Now one man commeth into the field in the right of millions, (that could not stand in their owne quarrell) challengeth the victors, with singular compassion calleth backe the scattered, raiseth a mightie expectation, exposeth himselfe to the danger, with incredible furie is encountred, one with millions or legions of deuills, of incomprehensible rage, and long beaten experience, and the infinite anger of God, was kindled against this one man as a suretie for the rest.
Now in this text is a report of the happie successe of the battell; newes of a most victorious conquest: the deuills spoyled, the elect restored, with vnutterable hymnes attend the conquest; the wretched spirits are in chaines, exposed to infinite shame, and dragged after the chariot of triumph, as he ascended into the new Ierusalem.
In generall two things may be obserued: First, that Christ is God; he was brought in before, quickning, pardoning, filling, circumcising the heart, now here spoyling the deuills, and triumphing ouer them.
2. We may here comfort our selues with this, that the deuill shall neuer hauehave successe against Christ, and his kingdom, God hath cursed all his waies: and yet we finde by experience, the deuill will not giuegive ouer, though he hath neuer so ill successe from day to day: which may awaken many wicked men, who are herein like the deuill, no ill successe can make them giuegive ouer, their ill courses. Againe, would we not be spoyled and crossed in the successe of that we take in hand, and be made like the deuill in ill successe, then let vsus take heed of his qualities, be not like him in crueltie, in fraud, in lying, in accusing, or enuying the children of God: for if thou be, thou art sure with the deuill, to be accursed and rebuked of God.
Now for the particular opening of these words, wee must vnderstand that they hauehave been three waies interpreted. First, some Papists say this battell was fought in hell, when Christ fetched the Fathers out of Limbus: This interpretation I reiect, not only as a fond conceit obtruded vponupon the world, but because the most popis… writers could see no such thing in this place, but expound it otherwise.
Secondly, some orthodox writers say this battell and triumph was both begun and ended before Christs death. The deuills encountred Christ two waies vponupon the crosse: visiblie and invisiblie. Visiblie, by inspiring wicked men with vile prouocations to vexe him, and molest him; as the impenitent theefe aLuk. 23.38., the Rulers of the Iewes bLuk 23.38., and the souldiers cLuk. 23.37.. Invisiblie, the deuills themselues, with all might, furie, malice, and sleight encountred him vponupon the crosse, in the sight of God and the holy Angells.
The victorie i… described in this verse, and it is said first he spoiled them, which is diuersly read and referred; For some vnderstand it, he spoyled the deuills: some of the Fathers put in a word, and read it, after he had spoyled himselfe of his flesh, and so it is a comparison borrowed from wrestlers, or runners, that first put off all might hinder them; and so Christ that hee might ouercome, first laid downe his flesh, vponupon the crosse. And where the text saith, he made a shew of them openly, the Holy Ghost alludeth to the trophies of great Victors: their manner was, in the place where they did ouercome, either to cut downe the armes of great trees, and therevpon hanged the spoyles or weapons, of the vanquished: or else they built some stately pillars, and there painted or wrote vponupon, the conquest with other monuments of victorie; So did Christ openly serue the deuills, openly before God, Angels, and the world he defeateth them, and by a new way, by suffring, gaue occasion to all to see the shaking of the hellish kingdom; where he is said to triumph ouer them, therein is an allusion to the third degree of victorie, they were won: to lead their captiues after the chariot of triumph into the Citie with great pompe: thus did Christ to the wicked spirits, either vponupon the crosse, or in his resurrection.
Quest. But might some one say, what appearance was there of any victorie, when Christ suffred?Christs victorie Answ. Great eueryevery way: for if wee obserue it in eueryevery branch of the processe, there is euident signes of victorie; For doe they attach him? why first the officers are smitten to the ground, with a very word,1In his attachment. and Iudas the chiefe leader is made to goe and hang himself: the eare of Malchus was miraculously cured, and they are suffred to do no iote more then will fulfill the scriptures dMat. 26.26.. Will they arraigne him in the Consistorie? why there sits a high Priest that was made whether he would or no to prophesie,2In his arraignment. of Christs death for the people eIo…. 11.50. with 18.4.; and Christ casts a spirit of giddinesse vponupon the witnesses, so as their testimonies could not agree: yea he there foretells them of his most glorious and terrible second comming in the clouds of heauen, and then miraculous recouers Peter a lapsed sinner. Will they arraigne in the common hall? why there he ouercomes by patience, no indignities could stirre him, and the Iudges wife from a dreame, giues warning that he was a iust man, yea the Iudge himselfe was compelled to pronounce him innocent.3VponUpon the crosse. Will they hauehave him to the crosse? there are wonders of victorie, a theefe without meanes saued, the vaile of the Temple rent, signes in heauen and earth, and a title of victorie superscribed by his very aduersaries, This is the King of the Iewes; besides his incorruption in the graue, and glorious resurrection, and visible ascension to heauen.
All this being considered, where is the ignominie of the crosse, seeing the deuills erected a crosse for themselues, when they plotted to crucifie Christ? And why should we be afraid of suffrings, seeing the crosse is Christs triumph? and let vsus resolue also to ouercome by suffrings fRom. 8.34.; Tis an excellent and loftie praise, to ouercome by suffring.
Lastly, let vsus neuer iudge of Christ or Christians by their outward shew: great things may be done in the kingdom of Christ, which are not discerned by carnall reason; Here we see a great adoe, trophies, triumphs, yet the world tooke no notice of it: so is there incomparable glory euen in this world in the soules and liues of Christians, which the blinde multitude neuer takes notice of. And thus much of the second interpretation.
The third and last interpretation, is of those that limit not the time of this victorie to the crosse, but consider it generally, and in steed of the words [vponupon the same crosse] read [in himselfe] and thus doe the most Interpreters new and old read it; And so this victorie is vnderstood not so much of what Christ did attaine in his person, as what he doth in vsus: by the conuersion of sinners, by the Gospell, he daily spoyles principalities and powers, and triumphs ouer them, &c. and so these words are a consequent of the putting out of the hand-writing mentioned in the former verse.
Foure things are in these words to be considered: who, whom, what, and by what meanes. For the first, it is the second Adam that vndertakes this battel, he that is God and man, he of whom the prophecies ranne, he that by a voice from heauen, at his baptisme was acknowledged the only champion, twas he that sent the challenge by his fore-runner Iohn Baptist, he it is that foyled Sathan in many Monomachies, this is he that now comes forth in the Gospell in the seuerall ages of the Church to spoyle these principalities and powers.
Now for the second, the spoyled are called principalities and powers.
Principalities and Powers] These termes are giuen to the good Angells, Eph. 3.10. and to great Magistrates and Princes on earth, Eph. 1.23. In effect they are giuen to Christ, Esay 9.6.7. but vsually they are restrained to euill angells, and so they are called either considering them as they were before their fall, or as it is vsually conceiued, it notes their estate euen since their fall.
The two words note two things in the euill Angells, Excellencie and Abilitie; Excellencie, so they are principalities; Abilitie, so they are powers. Their excellencie is two waies to be considered, 1. in themselues. 2. their soueraigntie ouer the world. In themselues and their owne nature, euer since their horrible fall, they are creatures of wonderfull knowledge, swiftnes, discerning, and such like.
And in respect of the vnregenerate world they hauehave a principalitie: hence called worldly rulers gEph. 6., the prince of this world hIoh. 12., yea and the god of this world i2. Cor. 4.4.. We may obserue here in the holy Ghost a wonderfull patterne of candor, he praiseth what is praise-worthy euen in his enemies; and it may wonderfully comfort Gods children in their acceptation with God, for if God can yeeld these titles and acknowledge that is yet good in the very deuills, sure then it cannot be he should not like what he findes good in his owne Saints, though they hauehave many wants and sins, seeing they sinne not of malicious wickednes, as the deuills doe.
As they are called principalities, so for their abilitie and force of working, they are called powers. The power of the deuills both in the world and in the Church.The wonderfull power the deuills hauehave may be considered either in the world or in the Church.
In the first race of men before the floud, how soone had they drawne away Cains race into apostacie, and not long after Sethes, till they had chased the light of sinceritie within the walles of one house, and not all sound there neither? After the floud, the world is no sooner filled againe, but together with the building of Babel, a most dreadfull confusion was wrought by the deuills, euen the beginning of a generall falling away into gentilisme and idolatrie (which will neuer be vtterly recouered againe while the world stands) all the families making apostacie in the beginning of the Babilonish Monarchie, and such an apostacie, as they continued in for many hundred yeeres in the generalitie of them: so as there was only a little light left in the race of Sem.
Now leauing the whole world lying vnderunder this powerfull wickednesse, come to Abraham, (a brand taken out of the fire of the Chaldeans) in whom the light shined with great glory, see the power of these wicked spirits ouer his race: the Ismalites went quickly of to gentilisme: then the Edomits were easily gained after: then in Egypt the light that did remaine was almost put out, the bondage of the Isralites being as great in soule kEzech. 20., as it was in bodie.
In Moses time the light was diffused in that people all abroad againe, and a kingdom of Priests was raised vp to God: this light held with various increases and decreases, till the captiuitie, after which time it waxed dimmer and dimmer, till Christ the day-starre arose, and filled heauen and earth with the brightnes of his comming.
After in the very first hundreds of yeares, these cursed spirits not only persecuted religion by incredible tyrannie, but infected it with the tares of strange errors, and prodigious superstitions and heresies, till all grew together in one body in Antichrist.
VnderUnder Antichrist all sinceritie was againe almost vniuersally put out, the face of religion corrupted, and idolatry brought into the Churches 1260. yeares. Lastly, in our owne daies when the prophecies were accomplished, and the euerlasting Gospell published againe, alas yet consider the state of the world; one part of the world lieth in Paganisme, another in Turcisme, an other in Iudaisme, an other in Papisme; and in all these foure these wicked spirits raigne, and hold the world captiue at their pleasure.
Come we to the visible assemblies, of the true Churches of Iesus Christ, & consider there their power, how mightily it extends, for there they hauehave secret Atheists, Church-papists, persons excommunicate, witches, and such like diabolicall practisers, Hipocrites, Apostataes, the vnmercifull, troupes of the ignorant, besides the swarmes of vitious liuers, and prophane persons, such as are swearers, drunkards, filthy persons of all kinds, liers, vsurers, railers, and such like workers of iniquitie.
Why Sathans working is not perceiued by wicked men.It is true worlds of men feele not this power of theirs: but alas this warre is spirituall, these enemies are inuisible, their sleights are of infinite depth, their soules are alreadie in their possession, and all is couered with grosse darknesse, and done in a spirituall night, and wicked men are like dead men in their sinfull courses, senselesse and secure.
Vses.The vse is to shew the miserie of all impenitent sinners, though they go in braue clothes, dwell in faire houses, possessed of large reuenues, abound in all pleasures, of life &c. yet alas, alas, for their wofull estate with all this: Oh the diuells, the diuells, are their masters, and rule ouer them as effectuallie as euer did tyrant ouer his slaue: Oh if men hauehave eares let them heare, and awake and stand vp from the dead, and not da…e to continue in so wofull a condition, and let the righteous leape and sing for true ioy of heart, whatsoeuer their outward estate be, in the world; Oh let them praise the rich grace of God, that hath translated them out of this kingdome of darknesse, and giuen them a lot among the Saints.
The third thing is the victorie, expressed in three degrees.
He spoiled them] This is to be vnderstood in the behalfe of the faithfull, for whose sake, he hath and doth daily smite them with his great sword mEsay. 27.1.. Hee reproueth them and rebuketh them nZach. 3.1.2.3.: he casteth them downe like lightning oLuk. 10.20.: He breakes their head pGen. 3.15.: yea and sometimes treades them downe vnderunder the feete of his saints qRom. 16.20.: making them in many tentations and tribulations more then conquerors rRom 8.34.: pulling downe their strong holds, which they had within s2. Cor. 10.4., when they compasse the righteous with their tentations, he euer openeth a doore for issue, and deliuereth the righteous t2. Pet. 2 9., sending succours uHeb. 2.18., and making his seruants often to lead Sathan captiue.
He spoiled them by taking from them the soules *Act. 26.18.of the righteous, which they possessed as their bootie: he spoiled them by loosing the workes of Satan x1. Ioh. 3.8.: he spoiled them by taking from them altogether the power they had ouer death yHeb. 2.14., so farre as concernes the righteous. He hath so farre spoiled them, that they are not only iudged by the word of the saints in this life zIoh. 16.11., but the saints shall also sit vponupon them, to iudge them at the last day a1. Cor. 6.3..
And all this may serue for constant comfort vntounto all the godly, each word being a well of consolation if we wisely applie it.Vses. And withall it may incourage them against the remainder of the power of euill spirits; it is true they accuse still, they hinder the word what they can still, they will steale the seede still, they will raise trouble and oppositions still, they sow tares still, they will be casting their snares still, they buffet them by tentations still: but yet the same God and our Lord Iesus Christ that hath thus farre subdued them, will prosper his owne worke, and make vsus stand in all the euill daies, so as wee will put on the whole armour of God.
Now whereas he saith he hath spoiled him, it is true of the time past, 1. In the person of Christ himselfe. 2. In the merit of our victorie. 3. In our iustification, hee is perfectly foiled. 4. In our sanctification hee is spoiled by inchoation.
And made a shew of them openly] These words containe the second degree of victorie, and are true in a double sense: For first he hath made a shew of them, in that he hath discouered them and made them known to the Church. This is a dragging of them out of their cells of darknesse in the light of obseruation, by shewing their natures, and practises, by vnmasking them to the view of the soule: thus are they displaied in the doctrine of the gospell, and the soules of the righteous behold this detection of Sathan from day to day by the word, with as much admiration as euer the Romanes did behold any great rebell, or barbarous rebell or monster, subdued, and in triumph brought into Rome: Neither may this detection of Sathan seeme to be the least part of Christs victorie: for it is certaine it is a worke that euill men or euill angels neuer beare but vanquished. There is a hot opposition in all places before Sathan will abide this.
Secondly,foreign. he made a shew of them, that is, as some thinke, hee made them to be for examples, and that three waies. 1. In shame, making detestation to be their portion. 2. In confusion, and an inexplicable kinde of astonishment, and benummednes, and blindnes. 3. In torments and punishments, 2. Pet. 4.5. Iud. 9.
The vse may be for increase of consolation:Vse. we see Christ will neuer cease till he hath finished this victorie. Why should we then faile through vnbeleife, or faint in the resisting of the diuell, the Lord will more and more make a shew of them, and giuegive vsus increase of experience of the power of his word and presence herein. Here also mens waiwardnesse may be reproued, that cannot abide it to heare talke of the diuell or his courses: this is but a worke of Sathan in them to hinder their saluation, for to make an open shew of them is one part of Christs victory.
The word rendred openly signifieth sometimes eminently bIoh. 7.4., sometimes without authoritie cAct. 4.29., sometimes with confidence, and vndaunted resolution, with assurance or plerophorie d1 Ioh. 5.14, sometimes with plainesse and euidence eIoh. 16.25.29., sometimes with libertie f1. Tim. 3.13.. But I rest in the word openly here vsed.
And triumphed ouer them] Here is the third part of the victory. This triumph was first begunne in the resurection and ascension of Christ gEph. 4.7.. 2. It was continued in the publication of the gospell h2. Cor. 2.14., (which is newes of victory) and in the life of Christians, for what is the life of eueryevery Christian, but the shew of a brand taken out of the fire, or of a soule preserued out of darknesse? The soule is mounted in the chariot of the word, praier and holy liuing; this chariot is followed with the applause of Angells, and the approbation of the Saints; the place is in the new Ierusalem on earth, in the temple of their God. The chariot is drawne with white steeds, sincere teachers; it is prouoked and driuen on by the spirit of God: and the effect of all is a heart inspired with heauenly ioies and refreshings. 3. As it begun in Christ, and is continued in the life of a Christian, so this triumph shall be perfitted in death, and consummate in the resurrection to the eternall dissolution and confusion of all wicked men and diuels.
Now for vse of this;Vse. what lust cause is thereto take vp bitter lamentations for the wonderfull frowardnesse of the natures of the most men: who had rather be miserable and serue the diuell still, then be made glorious by conquest in repentance for their sinnes: they had rather be his prisoners, then such princes: rather slaues to Sathan, then sonnes to God: rather dragged into captiuitie with the diuell, then carried in the chariot of triumph with the Saints.
2. If such honors be done to Christians, and such ioyes had in a Christian estate, Oh then let it be the praier of eueryevery godly man daily to God, as Psal. 106.4. Remember me O Lord, with the fauour of thy people, visit me with thy saluation, &c.
Lastly, how should it excite in vsus a desire to walk worthy of such a victory? yea how should it inspire vsus with spirituall magnanimitie to resist Sathan, and with a holy scorne to disdaine his filthie tentations, and in all estates to demeane our selues so as might become men that know and beleeue that Christ hath spoiled principallities and powers for vsus &c.
4. For the meanes of this victorie, it is added in these words,
In himselfe] So it is read in the greeke, and in the most interpreters; and his in himselfe, either it notes his misticall body, or else it notes Christ himselfe alone, and in this latter sense it is continually taken: and so we may here learne, that it is the Lord Iesus Christ alone, euen himselfe alone that hath wrought this victory for vsus; there was none other able to stand in the feild against the aduersary: there is no name else vnderunder heauen by which wee can be saued: and therefore we should giuegive all the glory to Christ alone, and not to any man or Angels, for they neuer fought for vsus, nor were they able to …and in this battle of our redemption.