214 EPHESIANS,

lowers. Thus Christ conquered. He destroyed him that hath the power of death, i. e. the devil. He de- livered those who through the fear of death were sub- ject to bondage. Heb. 2,15. Having spoiled princi- palities and powers, he made a show of them openly, triumphing over them. Col. 2.15. When a strong man armed keepeth his palace, his goods are in peace; but when a stronger than he cometh upon him, and overcometh him, he taketh from him all his armour wherein he trusted, and divideth his spoil. Luke, 11, 21.22. Such is the familiar mode of representation respecting the work of Christ. He conquered Satan. He led captivity captive. The abstract is for the con- crete—captivity for captives—atyyarwoia for αἰχμά- AwTOL as συμμαχία for σύμμαχοι. Compare Judges 5, 12, “Awake, awake, Deborah, awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam.” These captives thus led in triumph may be either the enemies of Christ, Satan, sin, and death, which is the last enemy which shall be destroyed; or his people, redeemed by his power and subdued by his grace. The former is perhaps the more consistent with the figure, and with the parallel passages quoted above. Both are true; that is, it is true that Christ has conquered Satan, and leads him captive; and it is also true that he redeems his people and subdues them to himself, and leads them as willing captives. They are made willing, in the day of his power. Calvin, therefore, unites both representations: Neque enim Satanam modo et peccatum et mortem totosque inferos