Section 108
83Gk. θϱɩαμβεύσας αὐτούς, where αὐτούς is a sense construction, referring to the ἀϱϰαί and ἐξουσίαɩ but treating them as personal beings, not as abstractions. For the figure of a triumphal procession cf. 2 Cor. 2:14, τῷ . . . θϱɩαμβεύοντɩ ἡμᾶς where, however, “we” are not the defeated captives but the retinue of the conqueror, joyful witnesses to his victory. (The accusative after θϱɩαμβεύω is attested in both senses.) W. Carr maintains that the accusative αὐτούς here has the same force as ἡμᾶς in 2 Cor. 2:14, the principalities and powers being Christ’s army, the heavenly host of Col. 1:16, following him and crying “Io triumphe!” (Angels and Principalities, p. 63); this is improbable.
84Gk. ἐν αὐτῷ, “by it” (the cross) if Christ is the subject; “in him” (Christ) if God is the subject.
85Note the successive aorists: πεϱιετμήθητε (v. 11), συνταφέντες (v. 12), συνηγέϱθητε (v. 12; Col. 3:1), συνεζῳοποίησεν (v. 13), ἐδεɩγμάτɩσεν (v. 15), ἀπεθάνετε (v. 20; Col. 3:3). Note, too, how many of them are compounded with συν-, indicating that what was accomplished for believers has also been accomplished in them, so that they are reckoned as having participated with Christ in his death, burial, and resurrection.
86Here we have a short paraphrase of Rom. 6:1-11, although now the “realized” aspect of believers’ being raised with Christ is alone in view, without the counterbalancing ἐσóμεθα of Rom. 6:5.
87Gk. ϰαϱɩσάμενος. The verb ϰαϱίζομαɩ is used in Eph. 4:32 of God’s forgiving human beings, as here (cf. ϰάϱɩσμα in Rom. 6:23), and also of their forgiving one another (as in Col. 3:13; cf. 2 Cor. 2:10). For the similar use of ἀφίημɩ and ἃφεσɩς cf. p. 53, n. 67 (on Col. 1:14). See also n. 90 below.
88The sentence begins ϰαὶ ὑμᾶς, with special reference to Gentile readers, but the second person quickly gives way to the comprehensive first person plural, because circumcised Jews as well as uncircumcised Gentiles have experienced the divine forgiveness. The change of pronoun could indeed be due to the incorporation of a hymn which spoke of “us” into a context which spoke of “you,” but it is easily explained without that hypothesis. Cf. Eph. 2:1-8, with the transition from ὑμᾶς in v. 1 to ἡμᾶς in v. 5.
89Cf. Rom. 1:18-3:20 where the moral bankruptcy of first pagans and then Jews is established and their equal need of the justifying grace of God is made plain.