Col 2:15, Heb 2:14, 1Jo 3:8 | JFB | STEP | 15. ALFORD , ELLICOTT , and others translate the Greek to accord with the translation of the same Greek, , "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 ( ): God manifested Himself without a veil in Jesus. "THE principalities and THE powers" refers back to , Jesus, "the Head of all principality and power," and . 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 ( ). 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 , 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 ( ). But the Greek middle is susceptible of English Version, "having spoiled," or, literally [TITTMANN ], "having completely stripped," or "despoiled" for Himself (compare ). English Version accords with . Translate as the Greek, "The rules and authorities. " made a show of them —at His ascension (see on ; confirming English Version of this verse). openly — , 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." 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 ( ). 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 ( ), so it was not yet shut against demons ( ). But at the ascension Satan and his demons were "judged" and "cast out" by Christ's obedience unto death ( ), 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.

Colossians 2:15

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 (Ac 7:53; Ga 3:19; Heb 2:2, 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 Ro 8:38; 1Co 15:24; Eph 6:2). English Version accords with Mt 12:29; Lu 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; 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; 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; 2:1). But at the ascension Satan and his demons were "judged" and "cast out" by Christ's obedience unto death (Joh 12:31; 16:11; Heb 2:14; Re 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.

Hebrews 2:14

14. He who has thus been shown to be the "Captain (Greek, 'Leader') of salvation" to the "many sons," by trusting and suffering like them, must therefore become man like them, in order that His death may be efficacious for them [ALFORD].

the children—before mentioned (Heb 2:13); those existing in His eternal purpose, though not in actual being.

are partakers of—literally, "have (in His purpose) been partakers" all in common.

flesh and blood—Greek oldest manuscripts have "blood and flesh." The inner and more important element, the blood, as the more immediate vehicle of the soul, stands before the more palpable element, the flesh; also, with reference to Christ's blood-shedding with a view to which He entered into community with our corporeal life. "The life of the flesh is in the blood; it is the blood that maketh an atonement for the soul" (Le 17:11, 14).

also—Greek, "in a somewhat similar manner"; not altogether in a like manner. For He, unlike them, was conceived and born not in sin (Heb 4:15). But mainly "in like manner"; not in mere semblance of a body, as the Docetæ heretics taught.

took part of—participated in. The forfeited inheritance (according to Jewish law) was ransomed by the nearest of kin; so Jesus became our nearest of kin by His assumed humanity, in order to be our Redeemer.

that through death—which He could not have undergone as God but only by becoming man. Not by Almighty power but by His death (so the Greek) He overcame death. "Jesus suffering death overcame; Satan wielding death succumbed" [BENGEL]. As David cut off the head of Goliath with the giant's own sword wherewith the latter was wont to win his victories. Coming to redeem mankind, Christ made Himself a sort of hook to destroy the devil; for in Him there was His humanity to attract the devourer to Him, His divinity to pierce him, apparent weakness to provoke, hidden power to transfix the hungry ravisher. The Latin epigram says, Mors mortis morti mortem nisi morte tu lisset, Æternæ vitæ janua clausa foret. "Had not death by death borne to death the death of Death, the gate of eternal life would have been closed".

destroy—literally, "render powerless"; deprive of all power to hurt His people. "That thou mightest still the enemy and avenger" (Ps 8:2). The same Greek verb is used in 2Ti 1:10, "abolished death." There is no more death for believers. Christ plants in them an undying seed, the germ of heavenly immortality, though believers have to pass through natural death.

power—Satan is "strong" (Mt 12:29).

of death—implying that death itself is a power which, though originally foreign to human nature, now reigns over it (Ro 5:12; 6:9). The power which death has Satan wields. The author of sin is the author of its consequences. Compare "power of the enemy" (Lu 10:19). Satan has acquired over man (by God's law, Ge 2:17; Ro 6:23) the power of death by man's sin, death being the executioner of sin, and man being Satan's "lawful captive." Jesus, by dying, has made the dying His own (Ro 14:9), and has taken the prey from the mighty. Death's power was manifest; he who wielded that power, lurking beneath it, is here expressed, namely, Satan. Wisdom 2:24, "By the envy of the devil, death entered into the world."

1 John 3:8

8. He that committeth sin is of the devil—in contrast to "He that doeth righteousness," 1Jo 3:7. He is a son of the devil (1Jo 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL].

sinneth from the beginning—from the time that any began to sin [ALFORD]: from the time that he became what he is, the devil. He seems to have kept his first estate only a very short time after his creation [BENGEL]. Since the fall of man [at the beginning of our world] the devil is (ever) sinning (this is the force of "sinneth"; he has sinned from the beginning, is the cause of all sins, and still goes on sinning; present). As the author of sin, and prince of this world, he has never ceased to seduce man to sin [LUECKE].

destroy—break up and do away with; bruising and crushing the serpent's head.

works of the devil—sin, and all its awful consequences. John argues, Christians cannot do that which Christ came to destroy.