δ ἦν ὑπεναντίον ἡμῖν, “which was opposed to us.” ὑπεναντίος, Hebrews 10:27†. There the apostle describes the ceremonial code as a hedge between Jew and Gentile, and shows how, through its abolition by Christ in His death, the union of the two races was secured, both being, at the same time, and by the same event, reconciled to God. As the cross was the instrument of death, when Christ died it died. The explanation of δόγμασιν, by Theodoret, is ἡ εὐαγγελικὴ διδασκαλία; and by Theophylact- τουτέστι τῇ πίστει. The apostle thus describes the handwriting as of a special shape, it assumed the form of ordinances. Tertullian is said to hold a similar notion, but his opinion will be seen to be more in unison with our own. The law in itself is not, and cannot be contrary to men, but it has become so because they have failed to obey it. Meyer remarks, that ἐξαλείφειν and αἴρειν ἐκ τοῦ μέσου are not two really distinct acts, but represent the same thing. Only here. 7. "Commentary on Colossians 2:14". ‘It was hostile not merely in its direction and aspects, but practically and definitely’ (Ellicott). It is one thing to expunge an indictment, and quite another thing to have the blessed consciousness that we actually share in the indemnity. College Press, Joplin, MO. Its technical signification may be gathered from the fact that it stan ds opposed to ἀναγράφω, and sometimes to ἐγγράφω. https:https://www.studylight.org/commentaries/jfu/colossians-2.html. 4. It died when he died." If referred to the same time, the forgiveness must be regarded as taking place (ideally) at the death of Christ. (Colossians 2:14.) Romans 2:14-15)...Since the obligation had not been discharged by either group the "bond" remained against us." It is the finding of the law which is against us, as well as its dogmatic form. He does not specify separate parties, he says “us,” whether Jew or Gentile. 15. Colossians 2:14. 6. IV. Others attach δόγμασιν to the participle ἐξαλείψας, and understand it as describing the means by which the blotting has been effected. None of these meanings are sustained by biblical usage. Blotting out, &c.(4) This is commonly expounded of the sentence of eternal death pronounced against sinful Adam, and all his posterity, for having sinned in him. Having blotted out, i.e., erased or cancelled, since the tense is the same as ‘having forgiven.’ But it does not follow that this act is contemporaneous. The bond cancelled was the obligation lying against the Jews as representatives of the world, attested by their Amen, to keep the whole law under penalty of the curse (Deuteronomy 27:26; Nehemiah 10:29). He canceled. To report dead links, typos, or html errors or suggestions about making these resources more useful use our convenient, Blotting out the hand-writing of ordinances -. Observe St Paul’s characteristic repetition of αὐτό. The word occurs in Demosthenes- σκοπεῖσθε εἰ χρὴ τοῦτον [ νόμονb ἐξαλεῖψαι. The bond in this case was the law, which was written in, took the form of ‘ordinances,’ i.e., specific commandments. think it embraces the Mosaic Law and the law written in the hearts of Gentiles. It enabled to live under a Covenant in which less than perfect people can be saved (1 John 1:8-10). οὐ γὰρ ἔργοις, ἀλλὰ τοῖς τῆς πίστεως δόγμασι λέλυται τοῦτο (in Suicer, p. 933). https:https://www.studylight.org/commentaries/ice/colossians-2.html. χειρόγ. Principalities of hell, the infernal powers of darkness, the devil that had the power of death, the accuser of the brethren, who often objected their debts, with all his works and posse: these Christ has divested of their armour, wherein they trusted to have ruined men, as sin, the law, and death; he has ransomed his … "E.W. But keeping the words in their natural position and connection with χειρόγραφον, there is variety of view. That to which the process of obliteration is applied is appropriately termed a handwriting- χειρόγραφον, a note of hand, a written bond. That is, probably, our body, as represented by Christ's humanity, which was nailed to the cross. Which was contrary to us. Colossians 2:14, ESV: "by canceling the record of debt that stood against us with its legal demands. Men slew Christ, but the Lord slew the law on the cross; Galatians 2:13; 2 Pet. to translate “the handwriting which was against us by its ordinances”. 1. BibliographyBullinger, Ethelbert William. The first was the legal aspect, where the debt and punishment are cancelled. Read Introduction to Colossians “having wiped out the handwriting of requirements that was against us, which was contrary to us. 1909-1922. Our Lord “redeemed us from the curse of the Law,” by His death, “being made a curse for us” (Galatians 3:13). 1871-8. 1. Colossians 2:15 having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. Since, however, no change of subject is hinted at in the passage, and would involve great difficulty, it is more reasonable to conclude that an interpretation which requires Christ to be the subject of ἀπεκδ. It is not, therefore, so much the law with the authority of legislation, as the law with its power of punishment. The Greek commentators, followed by Bengel, explained the passage to mean having blotted out the Law by the doctrines of the Gospel. "The hand-writing" (the Decalogue, written by the hand of God) represents the whole law, the obligatory bond, under which all lay: the Jews primarily; secondarily, the world, of which the Jews were the representative people; in their inability to keep the law was involved the inability of the Gentiles also, in whose hearts "the work of the law was written" (Romans 2:15; Romans 3:19); as they did not keep this, they were condemned by it. All rights reserved. "Ellicott's Commentary for English Readers". of the N.T., p. 196), but to dilute in the most tasteless way one of Paul’s most striking and suggestive phrases. In the common Greek copies, Greek: tois dogmasi, as Ephesians ii. 1897-1910. The metaphor, however, here is different, and especially notable as the first anticipation of those many metaphors of later theology, from Tertullian downwards, in which the idea of a debt to God, paid for us by the blood of Christ, as “a satisfaction,” is brought out. Blotting out the handwriting of ordinances that was against us: Alexander MacLaren's Expositions of Holy Scripture, Justin Edwards' Family Bible New Testament, Cambridge Greek Testament for Schools and Colleges, τὸ χειρόγραφον ἐξήλειψεν ὁ χριστὸς τοῖς δόγμασι, ἀλλὰ τοῖς τῆς πίστεως δόγμασι λέλυται τοῦτο, John Eadie's Commentary on Galatians, Ephesians, Colossians and Philippians, ἡγοῦμαι τοίνυν καὶ τὸ σῶμα ἡμῶν καλεῖσθαι χειρόγραφον, The legalism sought to be imposed is abolished, Schaff's Popular Commentary on the New Testament, George Haydock's Catholic Bible Commentary, Commentary Critical and Explanatory on the Whole Bible - Unabridged, Ellicott's Commentary for English Readers, Commentary Critical and Explanatory - Unabridged, Kretzmann's Popular Commentary of the Bible, Lange's Commentary on the Holy Scriptures. And this, especially, is a bond, a writing which pronounces our sentence of death. 5. 1. We thus have two thoughts expressed: the removal of guilt incurred by transgression of the Law, and the abolition of the Law itself. It is quite possible, however, that καθʼ ἡμῶν means simply against us Jews. To explain the words by reference to a custom of driving a nail through documents to cancel them, is not only to call in a questionable fact (see Field, Notes on Transl. The Law is a bond, “Do this and thou shalt live.” “The soul that sinneth it shall die.” On failure to do our part it “stands against us.” But God for Christ’s sake forgives our transgressions and cancels the bond. Colossians 2:15. Both the connection and meaning of τοῖς δόγμασιν have been variously taken. The cancelled curse of the Law was just such an explanation of the great atoning death, and the title, declaring His mediatorial kingdom, showed the curse cancelled thereby. Taken it out of the way ... nailing it to the cross ... John Gill's Exposition of the Whole Bible, Blotting out the handwriting of ordinances, that was against us, which was contrary to us, Commentary Critical and Explanatory on the Whole Bible, Robertson's Word Pictures in the New Testament, The bond written in ordinances that was against us, to kath' hēmōn cheirographon tois dogmasin, Heinrich Meyer's Critical and Exegetical Commentary on the New Testament, Johann Albrecht Bengel's Gnomon of the New Testament, Matthew Poole's English Annotations on the Holy Bible.