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.
(379) “ En grande magnificence;” — “In great magnificence.”
(380) “ La croix;” — “The cross.”
(381) “ Tant eminent et honorable;” — “So lofty and honourable.”