But it is not burial only: for behold what he says, “Wherein you were also raised with Him, through faith in the working of God, who raised Him from the dead.” He has well said, “of faith,” for it is all of faith. You believed that God is able to raise, and so you were raised. Then note also His worthiness of belief, “Who raised Him,” he says, “from the dead.”
He now shows the Resurrection. “And you who sometime were dead through your trespasses and the uncircumcision of your flesh, you, I say, did He quicken together with Him.” For you lay under judgment of death. But even though ye died, it was a profitable death. Observe how again he shows what they deserved in the words he subjoins:
Ver. 13, 14, 15. “Having forgiven us all our trespasses; having blotted out the bond written in ordinances that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the Cross; having put off from himself the principalities and the powers, He made a show of them openly, triumphing over them in it.”
“Having forgiven us,” he says, “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 says. What doctrines? The Faith. It is enough to believe. He has not set works against works, but works against faith. And what next? Blotting out is an advance upon remission; again he says, “And has 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.
Do you see 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 has said will we do, and be obedient”, 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 you eat of the tree, you shall die.” 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 while 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 does 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; while 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 while 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”, and withstanding them in a thousand ways. And again the Jews said unto Him, “If You are the Son of God, come down from the Cross.” 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 broke 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” be guarded by the soldiers. This was accordingly done, themselves also sealing it. Hear them further saying even afterwards to the Apostles, “You intend to bring this Man's blood upon us.” 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 does 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.
Source: Homilies on Colossians (New Advent)