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It is written:
Colossians 2:11-15-In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, 12 buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead. 13 And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, 14 having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. 15 Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.
Deliverance has reference to the way that a person afflicted by demonic forces is set free from such bondage. In many religious affiliations, the subject of deliverance and baptism is often overlooked because there is such widespread error on the topics of both baptism and deliverance. This study will attempt to remedy some of those oversights, as we look more closely at the clear connections that the inspired Apostle Paul makes between baptism and deliverance from demonic forces. We will begin by noticing the many references to supernatural evil listed throughout Colossians. Indeed, there are many references in Colossians to Satan, fallen angels, demonic spirits, and other supernatural powers of darkness. Let’s notice each of these in particular, beginning with some background on the city of Colossae.
The City Of Colossae
Colossae was an important city in the ancient world, located about 120 miles east of Ephesus. It was in the western portion of Phrygia, which had become part of the Roman province of Asia sometime around the second century B.C. To this date, there has not been very much archaeological evidence of the Jewish people living in the city itself (although there were some Jewish residents in the surrounding area). There is evidence that much of the the inhabitants of the city itself were devoted to the worship of the pagan Greek god, Zeus. He was also known in the ancient world by another name: Baal.
“In later days Baal, in his incarnation as Baalshamen, or Baal Shamim, was identified with the god Zeus, head of the Greek pantheon. An ancient Nabatean text says this: …they regarded as god the lord of heaven, calling him Beelsamen, which is in the Phoenician language “lord of heaven,” and in Greek “Zeus.” 2 Syriac writers referred to Baalshamin as Zeus Olympios. Both gods appeared as idols standing in the same position, with arms lifted up and ready to hurl a thunderbolt to the earth. Zeus was presented as Zeus Belus, and Jupiter as Jupiter Belus, which could be translated respectively as “Zeus Baal” and “Jupiter Baal.”” (Jonathan Cahn, The Return of the Gods, 33 (Kindle Edition): Lake Mary, FL: FrontLine)
God and Baal are seen as enemies all throughout the Bible.
It is also interesting to learn that the people of Colossae had a long standing tradition of venerating angels. Arnold gives an interesting example:
“In the late Roman era (4th c. AD), a church was built in the vicinity of Colossae dedicated to Michael the archangel. Nothing remains of this church today, yet Ramsay says that its ruins were plainly visible in 1881.27 He located it northeast of the city on the north bank of the Lycus River before it enters the gorge. The founding legend of the church claims that Michael saved the city of Colossae from flood waters raging toward it when a nearby dam was ruptured with malicious intent. 28 Michael intervened by creating a deep ravine into which the waters could be diverted to the lower part of the valley, and thus he preserved the city from inundation and loss of life. This story about an angel saving the city is significant as a continuation of a strong tradition in this area regarding angels as the source of deliverance. As will be seen in my discussion of “worship of angels” in Col 2: 18, I contend that the phrase should be interpreted as the ritual invocation of angels for help, protection, and deliverance.” (Clinton E. Arnold, Colossians, Volume 44A: Second Edition (Word Biblical Commentary), 76-77 (Kindle Edition): Grand Rapids, Mi: Zondervan Academic)
In addition to these, there are also evidences of various other gods and goddesses who were worshipped at Colossae.
Let’s notice some of the specific passages in Colossians that reference the supernatural.
The Power Of Darkness
Colossians 1:13-He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love,
Paul here references the fact that Christians have been delivered from “the power of darkness.” This phrase was found throughout many Jewish writings to reference the authority and dominion of Satan and his kingdom. Indeed, the phrase is found one other time in the New Testament.
Luke 22:53-When I was with you daily in the temple, you did not try to seize Me. But this is your hour, and the power of darkness.”
The ones arresting Jesus here are identified as acting on their initiative, and at the behest of “the power of darkness.” Jesus’ statement in John is informative here:
John 14:30-I will no longer talk much with you, for the ruler of this world is coming, and he has nothing in Me.
“The ruler of this world” is a clear reference to Satan.
In describing the associations between the names Satan, Belial, and Mastema in the Jewish literature before the time of Christ, Heiser documents how the phrase “ruler of this world” was also used as a reference to the devil:
“The leader of the forces of darkness went by other names in Second Temple literature. More common than Mastema and Satan is Belial (Heb. bĕliyyaʿal), a term that in Hebrew means “wickedness.” While Belial does not appear as a proper name for Satan in the Old Testament, it is used frequently in pseudepigraphic literature and the Dead Sea Scrolls. 46 It appears only once in the New Testament as a name for the devil (2 Cor 6: 15). Some Old Testament references to bĕliyyaʿal, while not a proper name for personified evil, still have mythological overtones from close associations with Sheol and death, especially in passages like Psalm 18: 4–5 and Psalm 41: 8.47 Belial (or Beliar) is the most common name or title for the prince of darkness in the Dead Sea Scrolls and the Pseudepigrapha. His characterization as king of demonic hordes is unambiguous: Belial is called the angel of wickedness, the ruler of this world (Mart. Is. 2: 4; 4: 2). He is the head of the demonic powers (Mart. Is. 1: 8). In dualistic fashion, his law and will are described as being set over against the law and will of the Lord (T. Naph. 2: 6, 3: 1). His way is one of darkness as opposed to light (T. Levi 19: 1; cf. T. Jos. 20: 2). Belial’s angels are set over against the angels of the Lord (T. Ash. 6: 4). He is master of the spirits of error (T. Jud. 25: 3; T. Zeb. 9: 8; T. Levi 3: 3; cf. the spirit of truth and the spirit of error in T. Jud. 20: 1).… He is called the angel of enmity (CD 16: 5; 1QM 13: 11) who is the prince of the kingdom of wickedness (1QM 17: 5–6). He heads the forces of darkness, often called “the army/ troops or lot of Belial,” against the Sons of Light or “the lot of God” (1QM 1: 1, 13; 11: 8; 15: 3; 1QS 2: 2, 5). “All the spirits of his lot, the angels of destruction, walk according to the precepts of darkness, and towards them is their desire all together” (1QM 13: 12).… The reign or dominion of Belial (mmšlt blyʿl) occurs frequently in the Qumran material (e.g., 1QM 14: 9; 18: 1; 1QS 1: 18, 24; 2: 19; 3: 21–22; CD 12: 2). It was believed that the present age was under his control (cf. 1QS 2: 19 “year by year as long as the dominion of Belial endures”). 48 Nitzan’s work on Belial in the Dead Sea Scrolls reveals the connection of Belial with Mastema. 49 In the War Scroll, Belial is found in parallel with Mastema: You created Belial for the pit, the angel Mastemah (= the angel of enmity); his [dom] ain is darkness, his counsel is for evil and wickedness. All the spirits of his lot angels of destruction walk in the laws of darkness, towards them goes his only desire. (1QM XIII, 10–12) A few lines earlier, the same text reads, “Accursed be Belial in his malicious [maśṭēmâ] plan” (1QM XIII, 4). Belial is also known as Melchi-reshaʿ (“ king of wickedness”) in a few Dead Sea Scrolls (4QAmram [= 4Q544] 2.3; 4Q280 2.2). Nitzan observes that the name is connected to the curses of Belial and his lot (i.e., his followers). The name is thought by scholars to be a deliberate counterpart to Melchizedek, who appears in Qumran texts as the leader of the forces of good. 50 As Hamilton notes, “Ultimately [Beliar] will be chained by God’s Holy Spirit (T. Levi 18: 12), and cast into a consuming fire (T. Jud. 25: 3).” 51”. (Michael S. Heiser, Demons: What the Bible Really Says About the Powers of Darkness, 100-101 (Kindle Edition, emphasis added): Bellingham, WA: Lexham Press)
Thus, Satan is the “ruler of this world” and this phrase was used interchangeably with “the power of darkness.” Paul therefore reminds Christians that when we were made members of Christ’s kingdom, we were delivered from the “power of darkness” over which Satan is recognized as “the god of this world” (2 Corinthians 4:4).
We see here a glimpse already of how important Paul viewed baptism in its’ connection to deliverance from demonic oppression. Since the “kingdom of God’s Son” is the church of Christ (Matthew 16:18-19), then the same act that makes us members of Christ’s church delivers us from the power of darkness. But the action that makes us members of Christ’s church is the act of baptism upon faith and repentance of the one being baptized (Acts 2:37-47). Therefore, it is the action of baptism that frees us from the power of darkness (i.e., demonic oppression).
Baptism is where we are delivered from the power of Satan.
However, Paul tells us a great deal more about the supernatural powers of darkness in the Book of Colossians.
Thrones, Dominions, Principalities, Powers
Just a few verses later, Paul makes another powerful reference to the powers of darkness.
Colossians 1:16- For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him.
The Apostle here references certain phrases that were commonly known and used in his time (thrones, dominions, principalities, powers). These were used in numerous Jewish and Gentile works that date to before and during the time of Christ. These words had primary meaning to various types, categories, and ranks of angelic and demonic beings.
“The first term, θρόνοι, “thrones,” appears nowhere else in Paul and, indeed, nowhere else in the NT as a reference to rulers (either earthly or heavenly). 137 The term itself is common in Revelation, for instance, but only with reference to the throne of God or the thrones of the twenty-four elders, but never to actual beings. It is known, however, both in Judaism and in folk magical texts as a category of spirit beings. In 2 (Slavonic) Enoch, the term “thrones” appears in connection with an array of different kinds of angelic beings: “I saw . . . all the fiery armies of the great archangels, and the incorporeal forces and the dominions and the origins and the authorities, the cherubim and the seraphim and the many-eyed thrones” (2 En. 20.1). Similarly, the term appears in the Testament of Levi for good angels: “there with him are thrones and authorities [θρόνοι, ἐξουσίαι]; there praises to God are offered eternally” (T. Levi 3.8). The Testament of Abraham (shorter recension), which is likely a first-century document, enumerates “thrones” along with “principalities and authorities” in a list of angelic powers: “and Death said to Abraham, ‘I tell you, in all the creation which God created, there is not to be found one like you. For he searched among the angels and archangels, and principalities and powers, as well as thrones [ἐν τοῖς ἀγγέλοις καὶ ἀρχαγγέλοις καὶ ἀρχαῖς καὶ ἐξουσίας θρόνοις]’ ” (T. Ab 13.10). 138 Although not common in magical texts, “thrones” are invoked in a pagan magical text: “I conjure you by the one who is in charge of the air. And again I conjure you by the seven thrones [θρόνων].” The text then provides the names of the seven thrones (PGM CI. 39–41). 139 A compound form of the noun σύνθρονοι appears in two defixiones for underworld spirits. A lead curse tablet found in North Africa begins with this adjuration: “I invoke you, whoever you are, spirit of the untimely dead, by the seven associated thrones [συνθρόνων] of the king of the underworld [this is followed by seven names].” 140 Similarly, a defixio found in a grave in Cyprus includes not only an invocation of the gods in Hades but also the associated beings seated on thrones (σύνθρονοι). 141 The second term, κυριότητες, is equally rare, but it also appears in a list of powers in Eph 1: 21. As with “thrones,” this term was known in some Jewish apocalyptic texts and in the context of magic. The basic sense of the term evokes “the majestic power that the κύριος wields, ruling power, lordship, dominion” (see 2 Pet 2: 10; Jude 8). 142 It came to represent a “special class of angelic powers.” 143 In addition to 2 En. 20.1, it also appears in a list of angelic powers in 1 Enoch: “he will summon all the forces of the heavens, and all the holy ones above, and the forces of the Lord—the cherubim, seraphim, ophanim, all the angels of governance, the Elect One, and the other forces on earth (and) over the water” (1 En. 61.10). 144 Although much later than the NT, the Syriac Cave of Treasures 1.3 is often cited as attesting this use of κυριότητες for angelic beings: 145 “the Lord made . . . the invisible powers, that is, the angels, archangels, thrones, authorities, powers, rulers, cherubs and seraphs, and all the ranks and spiritual armies.” 146 There is one Jewish magical text that uses this term in conjunction with “thrones” (manuscript D of T. Sol. 8.6: καὶ οἱ θρόνοι καὶ αἱ κυριότητες), but this, too, is quite late, though likely based on much earlier traditions. The term is found in a Christian magical text (c. AD 300)—“ I invoke you, O god almighty, who is above every ruler and authority and lordship [κυριότητος]”—yet it is possible that it reflects dependence on Colossians or Ephesians (PGM 21.2–3). 147 The third and fourth terms, ἀρχαί and ἐξουσίαι, “principalities” and “authorities,” are the terms Paul commonly uses for evil supernatural powers. They are often linked together when they appear in the letters (1 Cor 15: 24; Eph 1: 21; 3: 10; 6: 12). He uses these terms twice later in this letter (2: 10, 15). The term ἀρχαί appears without ἐξουσίαι in only one other place with reference to spirit powers in Paul (Rom 8: 38), but there it occurs with δυνάμεις and ἄγγελοι. The term ἐξουσίαι, on the other hand, is never used by itself with reference to demonic powers, but the singular is used to refer to the realm of Satan (Col 1: 13; see also Eph 2: 2). It does, however, appear in 1 Peter in conjunction with ἄγγελοι and δυνάμεις to speak of Christ’s subjection of the powers (1 Pet 3: 22). This reference possibly relies on a traditional formulation. “Principalities” and “authorities” (ἀρχαί and ἐξουσίαι) are used in a number of the Jewish texts already cited (see 1 En. 61.10; 2 En. 20.1; T. Levi 3.8; T. Ab. 13.10; see also 1 En. 6.7–8 [ἀρχαί] and 3 Bar. 12.3 [ἐξουσίαι]). The terms also appear in a Jewish folk magical text where the demon, Ornias, is compelled to reveal how demons access heaven: “for the principalities and authorities and powers [ἀρχαὶ καὶ ἐξουσία καὶ δυνάμεις] above fly around and are considered worthy of entering heaven” (T. Sol. 20.15). These terms, however, are quite rare in the magical papyri (but see PGM I. 215 and IV. 1193; see also the Christian magical text, PGM P13.15–16). One magical text invokes the ἀρχαί of fire in a charm for gaining a direct vision (PGM IV. 939). All of these terms were part of a reservoir of terminology widely known within Judaism and folk magical practice for angelic powers—either good or evil.” (Clinton E. Arnold, Colossians, Volume 44A: Second Edition (Word Biblical Commentary), 360-362 (Kindle Edition): Grand Rapids, MI: Zondervan Academic)
Paul’s main emphasis in Colossians is the supremacy of Christ Jesus over all government-whether human, or non-human. He reminds us that each of us as Christians was at one time under the dominion and power of Satan: yet now, we are redeemed and “delivered” from all of these “thrones, dominions, principalities and powers” that inhabit and dominate the “power of darkness” under the ultimate control of the “god of this world,” the being known as Satan or Belial (2 Corinthians 4:4). He also wants us to realize how this deliverance has taken place: through what Jesus Christ accomplished at Calvary!
Colossians 1:19-20-For it pleased the Father that in Him all the fullness should dwell, 20 and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.
The Apostle’s teachings here are staggering in their potential implications.
He identifies the beings located in two spheres: “things on earth” and “things in heaven.” He has identified the things “on earth” as a reference to humans (Colossians 1:13). He has similarly identified the “things in heaven” earlier in the text: “thrones, dominions, principalities, and powers.” Those beings (fallen angels and demonic spirits), who were in rebellion against God (and still are when Paul is writing), may now potentially be “reconciled” to God “Himself” by the work of Jesus at Calvary. “Reconciled” as used here means a complete and final reconciliation. In fact, W.E. Vine says that the Greek word used here (apokatallsso) literally means to “reconcile completely” (W.E. Vine, Merrill F. Unger, William White, Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words, 50929 (Kindle Edition); Nashville, TN: Thomas Nelson Publishers).
Is it possible that even the fallen angels and demonic spirits could be forgiven if they repented and returned to God?
Paul says “yes.”
What Jesus did at Calvary goes beyond anything that I can ever begin to fathom.
However, the question is not if these powers of darkness could be forgiven if they repent. It is a question of whether or not they will repent. And of that, there is much to suggest that they never will.
Stoicheia
Another reference in Colossians to the supernatural realm is found in the second chapter.
Colossians 2:8-Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ.
Paul warns the Colossian Christians not be “cheated” through philosophy and empty deceit. There is a great deal of speculation about what the specific “philosophy” endangering the Colossians was. Likely, it was a mixture of Jewish and pagan religious teaching.
However, what is especially interesting for our purposes here is that phrase “the basic principles of the world.” Look at how that translated in some other versions of the Bible:
Colossians 2:8 (BSB)-See to it that no one takes you captive through philosophy and empty deception, which are based on human tradition and the spiritual forces of the world rather than on Christ.
Colossians 2:8 (CEV)-Don’t let anyone fool you by using senseless arguments. These arguments may sound wise, but they are only human teachings. They come from the powers of this world and not from Christ.
Colossians 2:8 (ERV)-Be sure you are not led away by the teaching of those who have nothing worth saying and only plan to deceive you. That teaching is not from Christ. It is only human tradition and comes from the powers that influence this world.
Colossians 2:8 (ESV)-See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ.
Colossians 2:8 (GNB)-See to it, then, that no one enslaves you by means of the worthless deceit of human wisdom, which comes from the teachings handed down by human beings and from the ruling spirits of the universe, and not from Christ.
All of these translations render “basic principles of the world”’ (NKJV) with “elemental spirits of the world” (or something similar). The reason for this difference in translation is due to the fact that the Greek word used here, stoicheia, was used by Jews, pagans, and later Christians to refer to supernatural beings that were connected in differing ways to the everyday running of the universe-including the physical universe and its elements (such as Earth, fire, air, and water), and with the world of humanity.
Packer has noted:
“The word stoicheia was used by the Greeks and the Persians to refer to spiritual beings of power that were believed to be semi-divine, and may have been used to help create the universe. As one scholars describes the ideas behind stoicheia from Ancient Greek usage, he writes: “Many readers of this book are probably already familiar with some of the mystical speculations surrounding the Hebrew letters in the Kabbalah. These traditions and those of the Mithraists were closely related, both in type and through historical connection. The basic premise of the esoteric study of letters is that there is a hidden affinity between and among the following four aspects. 1. Number 2. Shape 3. Sound 4. Meaning Furthermore, it is held that this correspondence extends from the realm of being or reality (the divine realm), whence it emanates, to the terrestrial realm. Each letter is a true symbol of a higher principle. That is to say, the letter is not a mere arbitrary sign of a principle, but is in fact a part, or manifestation, of it. If the kosmos was created by means of the Word (an idea common to Judaic and Indo-European traditions) then the letters of the word(s) are actually the elements of the cosmic ordering. By consciously absorbing the patterns inherent in the system of stoicheia, the Magian has the divine metagrammar to be able to be able to understand the self and the world in a way similar to the way the gods understand these things.…Each letter, each “element,” contains a mystery, Persian râz. It conceals this mystery behind the simplicity of its external forms, yet it reveals the mystery in the meanings of these very forms. There was probably an older system of encoding the Mithraic Mysteries in some Iranian symbols. The most likely key to this is to be found in the ordering of the yazatas, “gods” or “angels,” contained in the thirty-day Persian calendar.…The first letter is emblematic of the primeval bull sacrificed by Mithras to engender the natural world of plants and animals. In the Semitic system, as reflected in the Hebrew alef-bet, the name of the first letter means “ox.” This further solidified the idea that the first element was a bovine, since during the last centuries BCE, when the Magians were in close contact with the Semites of the Middle East, there was a great deal of cultural exchange between the keepers of the Judaic and the Magian secrets…Agrell, preceding from a Zurvanite position, identifies the second element with “the demonic” and connects beta to the “evil god” Ahriman, who in the Zoroastrian system is responsible for the “evil creation.” In Zurvanite doctrine, Ahriman is the second son of Zurvan/Aion, “evil” is the second principle of life, Angra Mainyu (= Ahriman) is called “the Second,” and in the ancient Iranian cosmological text Bundahishn it is said that the cosmic whore Jahi relates her deeds twice, to the joy of Angra Mainy….The third letter is also a sign of the god Mithras. This time, however, in a transformed, triadic manifestation. Mithras is often called triplasios, the “Thrice-as-much,” in Greek texts….In Mithraic teachings the fourth letter is symbolic of the four natural elements—fire, air, water, and earth. These are represented in Mithraic art in the form of the four horses pulling the solar chariot, or quadriga, of Mithras….The fifth stoicheion is connected to the personification of the primal fire, or spiritual force, embodied in Aion-Zurvan. Aion is the progenitor of the four natural elements embodied in the fourth stoicheion. The pentagram is the symbol of Aion….Epsilon is sometimes identified with the Light, or fiery spirit, in Hermetic teachings….The number six is connected with sacrificial offerings in Mithraism…The seventh element is symbolic of luck and happiness.…This is identified with the eighth sphere of heaven—the primum mobil of the fixed stars beyond the realm of the planets. This is thought to be a surface made of an icy substance and is referred to as the crystal-heaven.…The ι stoicheion is the equivalent of the number nine and is connected with the abstract goddess of fate, or better put, Necessity—Ananke. She was especially honored among the Mithrists and was identified with the aether and the night. She belongs to the sphere of being beyond the fixed stars and planets. Her throne is said to be both above and below these regions.…Ten and multiples of ten are used in Iranian tradition to indicate death and misfortune. In the Bundahishn it is said that Angra Mainyu sent one thousand murderous demons (daêvas) upon the “Pure Man,” and the evil god created ten thousand types of diseases…In the Bundahishn (ch. X) it is related that from the five members (the four legs and the penis) of the sacrificed cosmic bull sprang fifty-five types of grains and twelve types of healing herb…..Twelve is the number of the healing herbs mentioned in chapter 10 of the Bundahishn. These sacred plants are the most powerful of the vegetative cosmos that spring from the marrow substance of the sacrificed bull…The thirteenth letter is connected with the Helleno-Thracian goddess Hekate, who was given great honor by the ancient Mithrists. She is the chthonic goddess worshipped beside Ahriman-Pluto. Among the Greeks, Hekate was sometimes called Persia (or Perseie), which many believed was her name because she was thought to be a Persian goddess. In a magical papyrus (PGM IV.2714) that describes an operation for love that is to be performed on the thirteenth or fourteenth night of the month, Hekate is invoked with many of her aspects. These include a being called the “arrow shooter.” She is magically identified with Diana-Artemis and Aphrodite.…Because of a longstanding structural need to have a sequence of symbols signifying the three main astral phenomena—fixed Stars, Sun, and Moon—and because the Sun and Moon symbols follow xi, Agrell concluded that the fourteenth letter of the alpha-beta was to be identified with the fixed stars in general (see Bundahishn, ch. IV).…Mithraic teachings apparently connected the element omikron to the Sun, or the Light of the Sun. In chapter 15 of the Bundahishn, it is stated that the first men were created when Samaritan (or Gâyomart) died and left behind his semen, which was purified and activated by the revolving Sun. After forty years, the first humans arose—from a fifteen-leafed bush, each having the appearance of a fifteen-year-old girl.…The sixteenth element is to be identified with Mithras himself. In the Hermetic system, this belongs to another invincible god, Serapis. The sixteenth day of the Avestan month is dedicated to Mithras.…According to the Bundahishn (ch. XXI), there are seventeen different forms of fluids—for example, the fluids of plants, the semen of animals and men, blood, sweat, tears, milk, and so on. These fluids are the embodiments of the vital forces of life in plants and animals. These are mingled during the growth process in physical existence. The Avestan-Persian god Sraosha, brother of Mithra, carried the bundle of branches called the baresman. This bundle of twenty-one twigs or metal wires must be held by the Magian priest while officiating at sacrifice. He rules over and promotes the life forces of the world. It is these branches that belong to this element. They signify the ability of the Magian to bridge the gap between getik and menog, the material and spiritual worlds. This stoicheion can also be related to one aspect of the Great Goddess, Anahita, who is mentioned more fully under gamma above. Here it is one of those tripartite aspects, Aredvi, which means “the Moist” that she belongs. She is consistently linked to bodies of water, especially great rivers.…The number eighteen is sacred to the gods of the Underworld and the realm of the dead. In the Avestan-Persian calendar the eighteenth day is dedicated to Rashnu, the second brother of Mithra and judge of the souls as they come to cross the Chinvat Bridge. In his role as a psychopomp, a conductor of the souls of the dead, Rashnu in many ways corresponds to the Hermes of the Greeks.…The microcosm of the human being is contained in the nineteenth element, because in it are found the twelve signs of the zodiac as well as the seven planets (12 + 7 = 19). In Babylonian tradition, nineteen was the number of man. By extension this would also be a number corresponding to the macrocosm, given the widely held idea that the macrocosm and the microcosm are structurally the same. In the Bundahishn (ch. XXX) it is stated that “in fifty-seven years” (of the rulership of Saoshyant) all the dead will be resurrected. This is not a prediction but instead a mathematical/structural formula for transformation: 57 = 3 × 19. In the most ancient Indian mythic text, the Rig Veda, it is told how the cosmic man Parusha was sacrificed and the world made out of twelve parts of him (RV 10:90, 12–14). The next strophe mentions that “seven enclosing sticks” and “thrice seven fuel sticks” were used in the sacrificial ritual. This element can be identified with the Anthrōpos (or Logos) of Hermetic cosmology. Most powerfully, in the Avestan-Persian calendar the number nineteen corresponds to the fravashis—the souls of individual human beings—which are destined for perfection and ultimate resurrection in immortal Final Bodies.…Chapter 7 of the Bundahishn has to do with the creation of the water. There we read how two main streams of primal water (called Rangha and Vanguhi) gave rise to eighteen rivers (i.e., 2 + 18 = 20). Therefore the number twenty is connected to the element of water.…The Avestan calendar dedicates the twenty-first day of the month to the masculine god of fertility and virility, Rama Hvastra. The correspondence between this tradition and the fact that the Greek word for the male sexual member, phallos, begins with this letter/number strengthens the connection between these concepts. The number twenty-one is the number of connection: there are twenty-one words in the most powerful manthra in Zoroastrianism, the Ahunvar, and there are twenty-one twigs or strands of wire that make up the barsom (Av. baresman), the symbolic tool by which the Magian makes connection between the material and spiritual worlds.…But perhaps more important, and more graphically potent, is the suggestion that the cruciform sign refers to the southern, northern, eastern, and western winds referenced in the twenty-second sirozah of the Avestan-Persian calendar in a manthra dedicated to the yazata named Vata…The twenty-third day of the month in the Avestan calendar is dedicated to the god of light and heaven—Ohrmazd. This stoicheion was also associated with Zeus or Jupiter-Caelus. The Mithrists called this god Zeus-Oromasdes (= Zeus-Ohrmazd…..“As the last stoicheion, as the fulfillment of the entire row of stoicheia, and therefore symbolic of the fulfillment of any series of things, the twenty-fourth element is indicative of richness or full power. Agrell sees a trinity of Iranian goddesses in this slot: Ashi Vanguhi (= Good Wealth), Daêna (= Insight or True Religion), and Cista (= Wisdom).” (Stephen E. Flowers, The Magian Tarok: The Origins of the Tarot in the Mithraic and Hermetic Traditions, 70-84 (Kindle Edition): Rochester, Vermont: Inner Traditions) For these contextual and cultural reasons, it is likely that the stoicheia were actually personal spirit beings. “The interpretation of stoicheia as personal spiritual entities is the most compelling view. Consequently this interpretation has commanded manded the consent of the majority of commentators in the history of the interpretation of the passages.12 This view is based partly on the widespread usage of stoicheia for astral spirits in the second and third centuries A.D. (and probably before). The word was used, for instance,, in the Greek magical papyri in connection with the Zodiac: “I conjure you by the 12 stoicheia of heaven and the 24 stoicheia of the world in order that you would lead me to Heracles.”13 It is important to realize that not only pagans used this word to refer to spirits, but Jews also used this word in that sense. The Jewish Testament of Solomon, written during the Roman Imperial period, includes five references to stoicheia as spirit beings. In the following passage the stoicheia are linked with the kosmokratores (cf. Eph 6:12):…These terms further reflect the wide array of vocabulary in reference to spirit beings, shared by Jews and Gentiles alike. Paul drew from this reservoir of terminology with which his readers would be readily familiar.. He showed no interest, however, in discussing what he believed to be true about the starry host. Rather, he lumped all manner of spirits together, affirmed Christ’s superiority, and encouraged believers to be prepared for their hostile intentions and attacks by reminding minding his readers of their past ability to enslave.” (Clinton Arnold, Powers Of Darkness: Principalities & Powers In Paul’s Letters, 54 (Kindle Edition); Downers Grove, Illinois; InterVarsity Press). However, what is also especially intriguing about the stoicheia is their relationship to the stars and star constellations (as noted in the quotations provided above).” (Timothy Packer, The Church Of Christ Versus Ancient Powers Of Darkness In Rural America, 187-193 (Kindle Edition): Ancient Words Press)
From all of this information, we can see that the supernatural realm in the everyday life of the Christian is one of the great topics discussed throughout the Book of Colossians.
Deliverance From The Powers Of Darkness
In chapter 2, Paul reminds the Colossians about the ultimate defeat of the powers of darkness.
Colossians 2:11-15-In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, 12 buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead. 13 And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, 14 having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. 15 Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.
Paul reminds the Christians of their need to follow Christ and be true to Him, especially since the powerful forces of darkness are still at work in the world, trying to deceive and “cheat” them (Colossians 2:8). As such, he helps them to see clearly that when they were saved from their sin, they achieved a victory over the powers of darkness, which had held them in captivity and condemnation through personal sin.
Please observe this carefully: through His work at Calvary, Jesus has “disarmed” and made “a public spectacle” of the principalities and powers. The words “disarm” and “made a public spectacle” carry with it the ideas of the removal of power and stripping away of garments, bearing something as naked. Jesus has done this-completely removed the authority and power of these supernatural powers of darkness-by virtue of His paying the debt for our sins. This was the great advantage that Satan had over humanity, but by nailing our sins to the cross where He made full atonement, Jesus has disarmed these beings!
Now, here is the key element to discuss with our study: when we as believers in Jesus’ death, burial, and resurrection, are united with Him in the act of baptism, we likewise share in His victory over those hostile supernatural powers. The Apostle is clear that it is in the rite of baptism that we receive the “circumcision” of Christ. Our sins are “cut off” by what Jesus accomplished at Calvary. At the same time, we are able to rise in newness of life.
Indeed, I suspect that there is a word play at work in this passage
Just as Jesus “disarmed” or “stripped away” or “removed” the principalities and powers of their authority when He died, could it also be that when we are baptized into Christ, the power of those same supernatural entities is “removed” and “stripped away” from us, just like our sins?
Indeed, that seems to be one of the points that Paul is making is here.
Arnold describes and defends how the disarming of and deliverance from these demonic forces takes place at the time of baptism:
“In conclusion, Paul is affirming that Christ has performed a spiritual circumcision that consists of the removal of the compulsion to sin (“the flesh”) for all who are incorporated into him. 12 συνταφέντες αὐτῷ ἐν τῷ βαπτισμῷ, “when you were buried with him in baptism.” The circumcision that Christ performs on believers takes place in the events associated with their baptism.… The similarity between the two texts also extends to baptism as the rite through which believers are said to participate in Christ’s death. A key part of Paul’s concern in Rom 6 is to convey to believers that by virtue of their participation in Christ, the power of sin has been broken and no longer exerts a compelling reign over their lives. They have been set free from the overwhelming power of sin (Rom 6:7) and no longer have to serve it as an irresistable despot over their lives (Rom 6:6). They are, in fact, liberated from its dominating curse and are now able to live for God (Rom 6:10–11)…. Yet the burial with Christ is grammatically dependent on περιετμήθητε, “you were circumcised,” and thereby explains when and how the spiritual circumcision takes place.100 It is not to be interpreted as dependent on the verb that follows (συνηγέρθητε, “you were raised”) because the ἐν ᾧ καί, “in him also,” introduces a new thought. The time of this participle is coincident with the main verb. In other words, the circumcision takes places precisely in the events associated with conversion-initiation (expressed by “baptism”)…. Paul further specifies that this takes place ἐν τῷ βαπτισμῷ, “in baptism.” From the very beginning of the Christian movement, baptism was the ritual of initiation into the new community established by Jesus Christ. Peter declared the importance of this rite at the end of his Pentecost sermon (Acts 2:38), and the three thousand who responded to his message were baptized (Acts 2:41). The practice of baptism continued as the gospel spread to various regions and among those who were not Jews; for example, the Samaritans (Acts 8:12), the Ethiopian (Acts 8:38), the first group of gentiles (Acts 10:47–48), and in the gentile mission (Acts 16:15, 33; 18:8)…. For Paul, this ritual powerfully symbolizes the participation of believers in the death and resurrection of Christ. Yet certainly it can be said that the readers at Colossae needed to internalize and think through the implications of what it meant for them to be in this relationship of solidarity with Christ. Their participation in Christ’s death clearly entailed not only their deliverance from the power of sin as it came to expression through the evil influence of the flesh (2: 11b), but also deliverance from the domain of the principalities and powers (1: 13; 2: 15). Paul affirms later in the letter that they have died with Christ (ἀπεθάνετε σὺν Χριστῷ) from the demonic spirits of the world (2: 20). This is something the Colossian believers needed to hear because they were being unduly influenced by these demonic spirits (2: 8).” (Clinton E. Arnold, Colossians, Volume 44A: Second Edition (Word Biblical Commentary), 495-497 (Kindle Edition, emphasis added): Grand Rapids, MI: Zondervan Academic)
Again, mark it down that Paul emphasizes that when we died with Christ (in baptism), we also died to the dominion that these beings had over us when we were members of Satan’s kingdom in the world.
Colossians 2:20-Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations—
Colossians 2:20 (BSB)-If you have died with Christ to the spiritual forces of the world, why, as though you still belonged to the world, do you submit to its regulations:
Colossians 2:20 (CEV)-You died with Christ. Now the forces of the universe don’t have any power over you. Why do you live as if you had to obey such rules as,
Colossians 2:20 (GNB)-You have died with Christ and are set free from the ruling spirits of the universe. Why, then, do you live as though you belonged to this world? Why do you obey such rules as…
The overall lesson is the same: when we died with Christ, then we also died to the domination of these supernatural entities of darkness. And Paul makes it clear when believers die with Christ:
In the act of baptism.
Conclusion
There are several things to notice in conclusion to this study.
First, the Bible is clear that there is a very real and terrifying spiritual warfare taking place around us. We are in the midst of this warfare every day. Satan, fallen angels, and demonic spirits are at work in the world of man. This war did not end with Jesus’ death at Calvary, although He there made the final crushing blow to the powers of darkness. Indeed, this warfare will continue on until the very end of the world itself.
Second, by what Jesus did at Calvary, those who believe in Him and repent of their sins are able to share in His victory over these demonic powers, when they are united with Him in the sacred rite of baptism. Belief and repentance are clearly shown to be just as vital to salvation and deliverance as baptism in the text itself, since it is “through faith” salvation takes place in baptism, as Paul expressly declares. Furthermore, the repentance of these disciples was clearly declared in the Book when their acceptance of Jesus’ Lordship was clearly affirmed (cf. Colossians 1:13-23). Believers who repent of their sins are then able to be baptized into Christ, where their sins are removed, when they are granted spiritual life in their union with Jesus, and through which they also share in His victory over the powers of darkness. There is thus a clear connection made between baptism and deliverance from demonic forces.
In cases where demonic forces are operating upon an unsaved person (to whatever degree), there is a need for that person to obey God’s plan of salvation. When this happens, the powers of darkness lose their hold on a person in the act of baptism. This is not because there is something “magical” about baptism: it is because the act of baptism unites us with what Jesus accomplished in His death, burial, and resurrection on the third day (cf. Romans 6:3-4).
Third, deliverance at the time of baptism does not mean that the spiritual powers of darkness simply “go away” never to return. Indeed, Paul’s entire point in writing this to the Colossians is to help them remember that those forces are still present and trying to find ways to gain access to their lives again (especially through sin and false teaching). The Christian life is a daily warfare, one that we must be aware of each and every day. The Christian armor is something that we need to strive to wear at all times (Ephesians 6:10-18).
If you have never obeyed the Gospel plan of salvation, I encourage you to do so today. It is only through Jesus and His plan of redemption that you will find salvation from sin and deliverance from Satan and his powers of darkness.
The churches of Christ stand ready to assist you.
The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all. Amen.