14 "But thanks be to God, who always leads us as captives in Christ’s triumphal procession and uses us to spread the aroma of the knowledge of him everywhere." (NIV).
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TRIUMPH means complete mastery over satanic powers (Col. 2:14-17 Eph. 2:14-15). The triumphal procession here is like that of the Romans in which a public and solemn honor was conferred upon a victorious general, by allowing him a magnificent procession through the city of Rome. This was not granted by the senate unless he had gained a very decisive victory or conquered a province. On such occasions the general was clad in purple and gold woven in figures setting forth his achievements. He wore a “crown” and in one hand held a branch of “laurel”, the emblem of victory. In the other he carried his staff. He rode a magnificent chariot, adorned with ivory and plates of gold, and drawn by white horses. To keep him humble in the midst of all this a slave rode at his back, casting railings and reproaches and enumerating his vices and failures. Musicians led the procession; young men led sacrifices to be offered; then came loads of spoil, followed by the kings, princes, and generals taken captive. After these came the triumphal chariot before which people strewed flowers and shouted triumphant cries. Following this came the senate, priests, and the rest of the parade. Such a triumph in Christ as described here makes manifest the AROMA of His saving knowledge by triumphant ministers wherever they serve. As Christ is the conqueror and the ministers are more than conquerors. (Rom. 8:37) ✿ Let us study Christ's Two Conquests ➊ Abolished and cancelled the law by: ① Blotting it out (Col. 2:14) ② Taking it out of the way (Col. 2:14) ③ Nailing it to the cross (Col. 2:14) ➋ Defeated the executors of the law by: ① Spoiling or conquering them (Col. 2:15) ② Making a show of them openly (Col. 2:15) ③ Triumphing over them in the very cross that they thought was a triumph over Him (Col. 2:15; Acts 2:23-36; 3:13-18 1Cor. 1:18-24 Eph. 2:16; Col. 1:20-22) PUBLIC DEFEAT OF SATAN Greek: deigmatizo (G1165), to expose to public infamy and shame in Col. 2:15, but the intensive form, paradeigmatizo (G3856), is used in Mt. 1:19 and Heb. 6:6 of public shame. Paul portrays when Christ overcame the powers, devil was stripped naked in the spiritual realm. Paul expounded this truth in a more legalistic way. Having spoiled “principalities” and “powers”, he made a shew of them openly, triumphing over them in it (Col. 2:15). Paul explicitly said it clearly 2 powers ➊ The principalities ➋ The powers The allusion is to the custom of conquerors making a public demonstration of conquered enemies. Satan and his human agents made a public shame out of Christ by crucifying Him. By that they thought they would triumph over Him, putting an end to His new religion, but the cross turned out to be their public defeat and shame (Col. 2:15; 1:20-22 Acts 2:23; 3:13-18; 5:28; 1Jn. 3:8). To triump in Christ and maketh manifest the savour of his knowledge by us in every place. Here Paul uses 2 Greek words ➊ Savour ~Greek: osme (G3744) is used to refer aroma (2Cor. 2:14,16) ➋ Sweer savour ~Greek: euodia (G2175), sweet perfume (2Cor. 2:15) The apostles with the true gift of the discernment of spirits (like Paul and Peter) were a sweet perfume unto God through Christ in all that are saved and unsaved. To the saved they are an aroma (2Cor. 2:14b) of life unto life.Greek: osme (G3744) is used to refer savour or aroma (2Cor. 2:14,16; Jn. 12:3; Eph. 5:2; Php. 4:18). Such a triumph in Christ as described here makes manifest the aroma of His saving knowledge by triumphant ministers wherever they serve. To the unsaved they are an aroma of death unto death. This is another way of saying, whoever receives the gospel will be saved and whoever rejects it will be lost. The preached gospel saves saints and damns sinners. The Savour of death unto death and the Savour of life unto life are contrasted as follows (2 Cor. 2:15-16) ✿ Eternal Life in Heaven is all about sweet savor. ✿ Everlasting Death in Hell is all about odor of death penalty
Paul is referring to the type of procession or parade that Roman generals held when they returned to Rome after successful military operations against Rome's enemies. These triumphs were held as a public display of the general's own military skill and might, and of the power of the Roman state. In addition to the participation of the general's army, they also typically included a procession of the foreign captives whom the general had taken prisoner during those operations. Paul is figuratively comparing this to the manner in which the resurrected Christ provides evidence of the victory that He has won over sin and death by leading those whom He has redeemed in a similar procession. Paul describes those individuals as captives (as in a Roman triumph), but in this case they are willng captives who have been freed from their former enslavement to sin, and who now have the purpose (as Paul said) of glorifying Christ for His actions, and spreading the knowledge of Him to others.
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