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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Colossians 2:13–15. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle here represents the privileges we Christians have above the Jews, which are very great.
I.Christ's death is our life:
And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, Col 2:13. A state of sin is a state of spiritual death. Those who are in sin are dead in sin. As the death of the body consists in its separation from the soul, so the death of the soul consists in its separation from God and the divine favour. As the death of the body is the corruption and putrefaction of it, so sin is the corruption or depravation of the soul. As a man who is dead is unable to help himself by any power of his own, so an habitual sinner is morally impotent: though he has a natural power, or the power of a reasonable creature, he has not a spiritual power, till he has the divine life or a renewed nature. It is principally to be understood of the Gentile world, who lay in wickedness. They were dead in the uncircumcision of their flesh, being aliens to the covenant of promise, and without God in the world, Eph 2:11, Eph 2:12. By reason of their uncircumcision they were dead in their sins. It may be understood of the spiritual uncircumcision or corruption of nature; and so it shows that we are dead in law, and dead in state. Dead in law, as a condemned malefactor is called a dead man because he is under a sentence of death; so sinners by the guilt of sin are under the sentence of the law and condemned already, Joh 3:18. And dead in state, by reason of the uncircumcision of our flesh. An unsanctified heart is called an uncircumcised heart: this is our state. Now through Christ we, who were dead in sins, are quickened; that is, effectual provision is made for taking away the guilt of sin, and breaking the power and dominion of it. Quickened together with him - by virtue of our union to him, and in conformity to him. Christ's death was the death of our sins; Christ's resurrection is the quickening of our souls.
II.Through him we have the remission of sin:
Having forgiven you all trespasses. This is our quickening. The pardon of the crime is the life of the criminal: and this is owing to the resurrection of Christ, as well as his death; for, as he died for our sins, so he rose again for our justification, Rom 4:25.
III.Whatever was in force against us is taken out of the way.
He has obtained for us a legal discharge from the hand-writing of ordinances, which was against us (Col 2:14), which may be understood,
1.Of that obligation to punishment in which consists the guilt of sin. The curse of the law is the hand-writing against us, like the hand-writing on Belshazzar's wall. Cursed is every one who continues not in every thing. This was a hand-writing which was against us, and contrary to us; for it threatened our eternal ruin. This was removed when he redeemed us from the curse of the law, being made a curse for us, Gal 3:13. He cancelled the obligation for all who repent and believe. "Upon me be the curse, my father." He vacated and disannulled the judgment which was against us. When he was nailed to the cross, the curse was as it were nailed to the cross. And our indwelling corruption is crucified with Christ, and by virtue of his cross. When we remember the dying of the Lord Jesus, and see him nailed to the cross, we should see the hand-writing against us taken out of the way. Or rather,
2.It must be understood of the ceremonial law, the hand-writing of ordinances, the ceremonial institutions or the law of commandments contained in ordinances (Eph 2:15), which was a yoke to the Jews and a partition-wall to the Gentiles. The Lord Jesus took it out of the way, nailed it to his cross; that is, disannulled the obligation of it, that all might see and be satisfied that it was no more binding. When the substance came, the shadows fled away. It is abolished (Co2 3:13), and that which decayeth and waxeth old is ready to vanish away, Heb 8:13. The expressions are in allusion to the ancient methods of cancelling a bond, either by crossing the writing or striking it through with a nail.
IV.He has obtained a glorious victory for us over the powers of darkness:
And, having spoiled principalities and powers, he made a show of them openly, triumphing over them in it, Col 2:15. As the curse of the law was against us, so the power of Satan was against us. He treated with God as the Judge, and redeemed us out of the hands of his justice by a price; but out of the hands of Satan the executioner he redeemed us by power and with a high hand. He led captivity captive. The devil and all the powers of hell were conquered and disarmed by the dying Redeemer. The first promise pointed at this; the bruising of the heel of Christ in his sufferings was the breaking of the serpent's head, Gen 3:15. The expressions are lofty and magnificent: let us turn aside and see this great sight. The Redeemer conquered by dying. See his crown of thorns turned into a crown of laurels. He spoiled them, broke the devil's power, and conquered and disabled him, and made a show of them openly - exposed them to public shame, and made a show of them to angels and men. Never had the devil's kingdom such a mortal blow given to it as was given by the Lord Jesus. He tied them to his chariot-wheels, and rode forth conquering and to conquer - alluding to the custom of a general's triumph, who returned victorious. - Triumphing over them in it; that is, either in his cross and by his death; or, as some read it, in himself, by his own power; for he trod the wine-press alone, and of the people there was none with him.
Historical interpretation
Two Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Now those oblations are not according to the law, the handwriting of which the Lord took away from the midst by cancelling it; but they are according to the Spirit, for we must worship God "in spirit and in truth." And therefore the oblation of the Eucharist is not a carnal one, but a spiritual; and in this respect it is pure.
And therefore David said beforehand, "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord has not imputed sin;" pointing out thus that remission of sins which follows upon His advent, by which "He has destroyed the handwriting" of our debt, and "fastened it to the cross;" so that as by means of a tree we were made debtors to God, [so also] by means of a tree we may obtain the remission of our debt.
But, to come now to Moses, why, I wonder, did he merely at the time when Joshua was battling against Amalek, pray sitting with hands expanded, when, in circumstances so critical, he ought rather, surely, to have commended his prayer by knees bended, and hands beating his breast, and a face prostrate on the ground; except it was that there, where the name of the Lord Jesus was the theme of speech-destined as He was to enter the lists one day singly against the devil-the figure of the cross was also necessary, (that figure) through which Jesus was to win the victory? Why, again, did the same Moses, after the prohibition of any "likeness of anything," set forth a brazen serpent, placed on a "tree," in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry, they were suffering extermination by serpents, except that in this case he was exhibiting the Lord's cross on which the "serpent" the devil was "made a show of," and, for every one hurt by such snakes-that is, his angels -on turning intently from the peccancy of sins to the sacraments of Christ's cross, salvation was outwrought? For he who then gazed upon that (cross) was freed from the bite of the serpents.
But, to come now to Moses, why, I wonder, did he merely at the time when Joshua was battling against Amalek, pray sitting with hands expanded, when, in circumstances so critical, he ought rather, surely, to have commended his prayer by knees bended, and hands beating his breast, and a face prostrate on the ground; except it was that there, where the name of the Lord Jesus was the theme of speech-destined as He was to enter the lists one day singly against the devil-the figure of the cross was also necessary, (that figure) through which Jesus was to win the victory? Why, again, did the same Moses, after the prohibition of any "likeness of anything," set forth a brazen serpent, placed on a "tree," in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry, they were suffering extermination by serpents, except that in this case he was exhibiting the Lord's cross on which the "serpent" the devil was "made a show of," and, for every one hurt by such snakes-that is, his angels -on turning intently from the peccancy of sins to the sacraments of Christ's cross, salvation was outwrought? For he who then gazed upon that (cross) was freed from the bite of the serpents.
In order, then, to show the time when He is to come whom the blessed Daniel desired to see, he says, "And after seven weeks there are other threescore and two weeks," which period embraces the space of 434 years. For after the return of the people from Babylon under the leadership of Jesus the son of Josedech, and Ezra the scribe, and Zerubbabel the son of Salathiel, of the tribe of David, there were 434 years unto the coming of Christ, in order that the Priest of priests might be manifested in the world, and that He who taketh away the sins of the world might be evidently set forth, as John speaks concerning Him: "Behold the Lamb of God, that taketh away the sin of the world!" And in like manner Gabriel says: "To blot out transgressions, and make reconciliation for sins." But who has blotted out our transgressions? Paul the apostle teaches us, saying, "He is our peace who made both one; " and then, "Blotting out the handwriting of sins that was against us."
At the birth of the Son the King was enrolling all men for the tribute money, that they might be debtors to him: the King came forth to us who blotted out our bills and wrote another bill in his own name that he might be our debtor.
Paul expounds here the nature of God’s gracious care through its various sources. He recalls the many deeds by which God has brought rescue to the human race, so that he has not only remitted our transgressions but also lifted that sin, which from Adam’s disobedience (which he calls the signed bond) did not allow us to rise from the dead…. Because death came from sin, when sin in fact was overcome, the resurrection of the dead became a reality. Indeed this could not have been done, if he had not nailed it to the cross. While the Savior conquers sin by not sinning, he holds man to be culpable and, being innocent, is killed by him: thus he crucifies sin. Sin being overcome is said to be put to death; the cross is not the death of the Savior, but of sin. .
But Christ, who was sold, is held by the assumption of the condition, not by the price of guilt, because He Himself did not commit sin. Therefore, He contracted our debt, not His own money; He took away the handwriting, removed the lender, stripped off the debtor: He alone paid what was owed by all. It was not lawful for us to escape from servitude. He undertook this for us, to repel the servitude of the world, restore the freedom of paradise, and bestow a new grace of His fellowship in honor. This is by way of mystery.
"Having forgiven us," he saith, "all our trespasses," those which produced that deadness. What then? Did He allow them to remain? No, He even wiped them out; He did not scratch them out merely; so that they could not be seen. "In doctrines" [ordinances], he saith. What doctrines? The Faith. It is enough to believe. He hath not set works against works, but works against faith. And what next? Blotting out is an advance upon remission; again he saith, "And hath taken it out of the way." Nor yet even so did He preserve it, but rent it even in sunder, "by nailing it to His Cross." "Having put off from himself the principalities and the powers, He made a show of them openly, triumphing over them in it." Nowhere has he spoken in so lofty a strain.
Seest thou how great His earnestness that the bond should be done away? To wit, we all were under sin and punishment. He Himself, through suffering punishment, did away with both the sin and the punishment, and He was punished on the Cross. To the Cross then He affixed it; as having power, He tore it asunder. What bond? He means either that which they said to Moses, namely, "All that God hath said will we do, and be obedient" (Ex. xxiv. 3), or, if not that, this, that we owe to God obedience; or if not this, he means that the devil held possession of it, the bond which God made for Adam, saying, "In the day thou eatest of the tree, thou shalt die." (Gen. ii. 17.) This bond then the devil held in his possession. And Christ did not give it to us, but Himself tore it in two, the action of one who remits joyfully.
"Having put off from himself the principalities and the powers." He means the diabolical powers; because human nature had arrayed itself in these, or because they had, as it were, a hold, when He became Man He put away from Himself that hold. What is the meaning of "He made a show of them"? And well said he so; never yet was the devil in so shameful a plight. For whilst expecting to have Him, he lost even those he had; and when That Body was nailed to the Cross, the dead arose. There death received his wound, having met his death-stroke from a dead body. And as an athlete, when he thinks he has hit his adversary, himself is caught in a fatal grasp; so truly doth Christ also show, that to die with confidence is the devil's shame.
For he would have done everything to persuade men that He did not die, had he had the power. For seeing that of His Resurrection indeed all succeeding time was proof demonstrative; whilst of His death, no other time save that whereat it happened could ever furnish proof; therefore it was, that He died publicly in the sight of all men, but He arose not publicly, knowing that the aftertime would bear witness to the truth. For, that whilst the world was looking on, the serpent should be slain on high upon the Cross, herein is the marvel. For what did not the devil do, that He might die in secret? Hear Pilate saying, "Take ye Him away, and crucify Him, for I find no fault in Him" (John xix. 6), and withstanding them in a thousand ways. And again the Jews said unto Him, "If Thou art the Son of God, come down from the Cross." (Matt. xxvii. 40.) Then further, when He had received a mortal wound, and He came not down, for this reason He was also committed to burial; for it was in His power to have risen immediately: but He did not, that the fact might be believed. And yet in cases of private death indeed, it is possible to impute them to a swoon, but here, it is not possible to do this either. For even the soldiers brake not His legs, like those of the others, that it might be made manifest that He was dead. And those who buried The Body are known; and therefore too the Jews themselves seal the stone along with the soldiers. For, what was most of all attended to, was this very thing, that it should not be in obscurity. And the witnesses to it are from enemies, from the Jews. Hear them saying to Pilate, "That deceiver said, while he was yet alive, After three days I rise again. Command therefore that the sepulchre" (Matt. xxvi. 63, 64) be guarded by the soldiers. This was accordingly done, themselves also sealing it. Hear them further saying even afterwards to the Apostles, "Ye intend to bring this Man's blood upon us." (Acts v. 28.) He suffered not the very fashion of His Cross to be put to shame. For since the Angels have suffered nothing like it, He therefore doth everything for this, showing that His death achieved a mighty work. There was, as it were, a single combat. Death wounded Christ: but Christ, being wounded, did afterwards kill death. He that seemed to be immortal, was destroyed by a mortal body; and this the whole world saw. And what is truly wonderful is, that He committed not this thing to another. But there was made again a second bond of another kind than the former.
When the law was given as a curse on transgressors, all the people of Israel stood crying aloud. For there was deposited with what was said a bond that bound them, as they received these things. This “bond” was the binding character of the law, which Christ transcended in his teachings, when he decreed against the observances of the law…. Retroactively he abolished the punishments of the law against sinners through the forgiveness of sins and repentance for salvation. .
With good reason do we celebrate the Passover wherein the blood of the Lord was poured out, by which we are cleansed of every offense. Let us be assured; the devil was holding the bond of slavery against us, but it was blotted out by the blood of Christ. .
She [i.e., his mother, Monica] did not ask for such things but simply requested that remembrance be made for her at Thy altar, which she had attended without missing a single day. She knew that on it the Holy Victim is offered; by means of which “the decree against us, which was hostile to us” is canceled; by means of which the Enemy, adding up our offenses and seeking something to charge against us, and finding nothing in him in whom we conquer, was overcome. .
This is the whole scheme of our salvation, by which the one who as God had made man himself became man, for the sake of finding lost man. This is the whole matter of Christ shedding for the forgiveness of our sins true, not false, blood, and with his blood, “obliterating the bond of our sins.” All this these damnable heretics strive to drain of all meaning. All this, so the Manichaeans believe, as it appeared to human eyes, was spirit and not flesh.
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Summary
Colossians 2:14 powerfully declares the complete and decisive victory of Jesus Christ over the spiritual debt and condemnation that stood against humanity. Through His sacrificial death on the cross, Christ effectively nullified the legal demands of the Law, which served as a record of our inability to perfectly obey God's righteous standards. This verse underscores the profound freedom, forgiveness, and spiritual completeness that believers experience in Him, having been liberated from the burden of legalism and the power of sin's indictment.
Context
Literary Context
Colossians 2:14 is situated within a crucial section of Paul's letter where he passionately defends the absolute supremacy and sufficiency of Jesus Christ against various syncretistic heresies threatening the Colossian church. Following his exhortation to walk in Christ, rooted and built up in Him (Colossians 2:6-7), Paul warns against deceptive philosophies and empty traditions that detract from Christ's unique authority (Colossians 2:8). He emphasizes that in Christ, believers are made complete, possessing all the fullness of the Godhead bodily (Colossians 2:9-10). Verse 14, therefore, serves as the climactic explanation of how this completeness and freedom from external regulations (like circumcision, dietary laws, and festivals mentioned in Colossians 2:11-17) are achieved: through Christ's atoning work on the cross, which definitively cancelled the legal claims against us.
Historical & Cultural Context
The Colossian church was grappling with a complex blend of Jewish legalism and proto-Gnostic philosophical ideas. The "handwriting of ordinances" (Greek: cheirographon) would have resonated deeply with both Jewish and Roman audiences. In the Roman world, a cheirographon was a legal document, often a bond or certificate of debt, signed by the debtor, which could be publicly displayed to signify an outstanding obligation. Its cancellation typically involved tearing it up or marking it out. For Jewish converts, the "ordinances" (Greek: dogma) would refer to the Mosaic Law's decrees and requirements, which, while holy, also served as an indictment against humanity's inability to perfectly obey (Romans 3:20). Paul's imagery of "nailing it to his cross" thus draws on the cultural practice of publicly displaying a cancelled debt or a list of charges, powerfully conveying the finality and public nature of Christ's victory over the Law's condemning power.
Key Themes
Colossians 2:14 contributes significantly to several overarching themes in Paul's letter. Foremost is the Supremacy and Sufficiency of Christ, asserting that He alone is the source of salvation, forgiveness, and spiritual completeness, rendering all other human efforts or rituals unnecessary. It highlights the theme of Freedom from Legalism, emphasizing that believers are no longer bound by the Law as a means of justification or sanctification, a concept Paul explores extensively in Galatians. The verse also speaks to Divine Forgiveness and Atonement, portraying Christ's death as the ultimate payment for sin, which "blots out" our debt. Finally, it reinforces the theme of New Covenant Reality, where the old covenant's demands are superseded by the grace and truth embodied in Christ (John 1:17).
Exposition and Analysis
Key Word Analysis
This verb (G1813) means "to smear out," "to obliterate," or "to erase." It implies a complete and permanent cancellation, as if wiping a writing from a tablet or a debt from a ledger. In a figurative sense, it means to pardon sin or wipe away tears. Here, it vividly portrays the total removal of the condemning record.
This noun (G5498) literally means "something hand-written" or a "chirograph." It specifically refers to a legal document, a bond, or a certificate of debt. Paul uses it metaphorically to represent the legal demands of the Law that stood as an indictment or debt against humanity, which we were unable to pay.
This term (G1378) refers to "decrees," "regulations," or "laws," whether civil, ceremonial, or ecclesiastical. In this context, it points to the Mosaic Law and its specific requirements, which, while given by God, served to reveal sin and condemn those who failed to perfectly keep them.
Verse Breakdown
"Blotting out the handwriting of ordinances"
This phrase describes the decisive action taken by Christ. The "handwriting of ordinances" (the cheirographon or legal bond of the Law's demands) is not merely amended or postponed, but utterly "blotted out." This signifies a complete cancellation, an erasure of the record of our debt and condemnation, leaving no trace behind.
"that was against us, which was contrary to us"
This clarifies the nature and effect of the "handwriting of ordinances." It was not a neutral document but actively "against us" (Greek: katá hēmōn) and "contrary to us" (Greek: hypenantíos hēmîn). This emphasizes its accusatory and condemning power, highlighting humanity's inability to fulfill its demands and the resulting guilt that stood as a barrier between God and man. The Law, though good, served to expose our sin and condemn us, making it an adversary in our fallen state.
"and took it out of the way"
This further emphasizes the removal and nullification of the condemning document. The Greek phrase (G142 aírō + G1537 ek + G3319 mésos) means to "lift up and take away from the midst." It suggests a physical removal, making the document no longer present or effective. The barrier that stood between God and humanity has been completely eliminated.
"nailing it to his cross;"
This is the powerful, climactic image that explains how the blotting out and taking away occurred. The act of "nailing" (Greek: prosēlóō) implies a public, definitive, and permanent act. In Roman custom, debt certificates were sometimes nailed to a doorpost to signify their payment and cancellation. Here, Christ's cross becomes the place where our spiritual debt and the Law's indictment are publicly displayed, not as a record of our guilt, but as a testament to its complete and final cancellation through His atoning sacrifice. The cross is the instrument of our condemnation's demise.
Literary Devices
The verse employs several potent literary devices to convey its profound theological truth. Metaphor is central, with the "handwriting of ordinances" serving as a metaphor for the Law's condemning power, akin to a legal bond or debt certificate that stands against a person. This abstract concept is made tangible and relatable. Imagery is vividly used, particularly in the phrases "blotting out" and "nailing it to his cross." These actions evoke strong visual pictures of erasure and public display, emphasizing the finality and completeness of Christ's work. The "cross" itself functions as a powerful Symbolism, representing not merely an instrument of execution, but the very locus of Christ's atoning sacrifice and ultimate victory over sin, death, and the Law's condemnation. The phrase "against us, which was contrary to us" also uses a form of Emphasis through repetition and synonymous phrasing, underscoring the adversarial nature of the Law's demands on fallen humanity.
Theological and Thematic Connections
Colossians 2:14 stands as a cornerstone of New Testament theology, articulating the profound implications of Christ's finished work on the cross for human salvation and freedom. It reveals that the Mosaic Law, while holy and good in its purpose, also served as an unpayable debt, a perpetual indictment against humanity's sinfulness. Christ's death is presented not merely as a sacrifice, but as a divine act of legal cancellation, where the very document of our condemnation is "blotted out" and "nailed to his cross." This signifies that the legal demands of the old covenant, which no one could perfectly fulfill, have been fully satisfied by Christ. Consequently, believers are liberated from the burden of trying to earn righteousness through adherence to rules and rituals, and are instead justified by grace through faith. This truth forms the basis for the believer's new identity in Christ, marked by spiritual completeness and freedom from the fear of condemnation.
Reflection and Application
Colossians 2:14 offers immense comfort and profound liberation to believers today. It calls us to live in the full reality of the freedom Christ has secured, recognizing that our standing with God is not based on our performance, our adherence to a list of rules, or our ability to perfectly fulfill any "handwriting of ordinances." Instead, our acceptance, righteousness, and spiritual completeness are entirely predicated on the finished work of Jesus Christ on the cross. This truth should eradicate any lingering legalism, guilt, or fear of condemnation, fostering a deep sense of gratitude and security. Our motivation for obedience shifts from a desperate attempt to earn favor to a joyful response of love for the One who paid our insurmountable debt. This freedom empowers us to serve God not out of obligation, but out of a transformed heart, embracing a life of grace and walking in the newness of life that Christ provides.
Questions for Reflection
FAQ
What exactly is the "handwriting of ordinances" that was against us?
The "handwriting of ordinances" (Greek: cheirographon ton dogmatōn) refers metaphorically to a legal document or bond that recorded a debt or obligation. In this context, it represents the Mosaic Law with its decrees and requirements, which humanity was unable to perfectly fulfill. Because of our sin, the Law stood as an indictment against us, highlighting our guilt and condemning us. It was a record of our spiritual debt and our failure to meet God's righteous standards, making us accountable to divine judgment.
Does this verse mean that God's Law is no longer relevant for Christians today?
Colossians 2:14 does not abolish the moral principles of God's Law, which reflect His character and righteous will. Instead, it declares that the condemning power of the Law, as a means of earning salvation or righteousness, has been nullified by Christ. The Law's function as a "handwriting of ordinances" that stood "against us" is what Christ took "out of the way." Believers are no longer under the Law as a covenant of works (Romans 6:14), but are guided by the Holy Spirit to live righteously, fulfilling the Law's true intent through love (Romans 13:8-10). The moral standards of the Law remain relevant as an expression of God's will for holy living, but our relationship with God is based on grace, not legalistic adherence.
Christ-Centered Fulfillment
Colossians 2:14 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ, who stands as the perfect embodiment of God's redemptive plan. He is the one who, by His perfect obedience and sacrificial death, fully satisfied every demand of the "handwriting of ordinances" that stood against humanity. As the sinless Lamb of God, Christ became our substitute, bearing the curse of the Law that was due to us (Galatians 3:13). His crucifixion was not merely a historical event, but the divine act where the legal record of our condemnation was publicly and definitively cancelled. Through His blood, He reconciled us to God, making peace by the cross (Ephesians 2:16). In Christ, the old covenant's demands, which served to reveal sin and condemn, are superseded by the new covenant of grace, inaugurated by His shed blood (Hebrews 9:11-14). Thus, Colossians 2:14 proclaims that Jesus is not just a liberator, but the very means by which God's justice and mercy perfectly converge, ensuring that there is now "no condemnation for those who are in Christ Jesus" (Romans 8:1). He is the one who took our debt, paid it in full, and nailed the receipt to His own cross, granting us eternal freedom and life.