Having triumphed over (2358) (thriambeuo from thrÃambos = triumph) means to lead prisoners of war (and spoils) in a victory procession demonstrating one's successful conquest of the opposition. To lead in triumph. The picture is that of the triumph of a Roman general returning home from the wars, parading his defeated captives through the streets of Rome. In Colossians 2:15,thriambeuo conveys the idea of the completeness of the victory accomplished by Christ. Rienecker writes that thriambeuo presents The picture is the triumphal entry of a military hero into the city of Rome. The victorious Roman general marched into the city in a long procession preceded by the city magistrates. They were followed by trumpeters, then the spoils taken from the enemy, followed by the king of the conquered country, then officials of the victorious army and musicians dancing and playing; and at last the general himself, in whose honor the whole wonderful pageant was taking place (Rogers, C L - originally by Fritz Rienecker: New Linguistic and Exegetical Key to the Greek New Testament. Zondervan. 1998) The only other NT use of thriambeuo is by Paul who writes... 2 Corinthians 2:14 But thanks be to God, who always leads us in His triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place. John MacArthur comments (Triumphing Over Discouragement in the Ministry) that triumph... is a technical term, and it had some very significant meaning in the Roman world. The Romans had what they called, "a triumph." It was the highest honor that could ever by paid to a victorious Roman general. When the Roman government gave a general a triumph, that was the ultimate. Before any Roman general could be granted a triumph, he must have achieved certain things. He must have been the actual commander-in-chief in the field, and not a secondary leader; the campaign that he engaged in must have been completely finished; the region which was conquered completely pacified, and the victorious troops brought home. Furthermore, according to Roman history, 5,000 of the enemy, at least, must have fallen in one engagement so that it fell into the category of a slaughter. Furthermore, as a result of this campaign, a positive extension of Roman territory must have been gained, and not merely a disaster retrieved or an attack repelled. And the victory must have been won over a foreign foe, and not in a civil war. Triumphs didn't happen very often. But in an actual triumph, the procession of the victorious general marched through the streets of Rome all the way to the capitol. And you can even read about the sequence of that march and the order of the people in the parade itself. First, there came the state officials and the Senate-- always the politicians. Then there came the trumpeters, who were heralding what was coming. Then came the spoils taken from the conquered land, carted along. For example, when Titus conquered Jerusalem in 70 A.D., the seven-branched candlesticks, the golden table of shewbread, the golden trumpets were carried through the streets of Rome in his triumph. Then there came some painted pictures of the conquered land and some models (can you believe it?) of conquered citadels and conquered ships. Then there followed the white bull, which was going to be offered as a sacrifice to the gods. Then there came the wretched captives, the enemy princes, leaders, and generals in chains, shortly to be flung into prison and, in all probability, to be executed. Then there came the, what were called lictors, or punishers, who were beating these people with rods. And then there came the musicians. And then there came the priests swinging their censors with the sweet-smelling incense burning. And then came the general himself after all of this huge entourage. He was in a chariot drawn by four horses, he was clad in a purple tunic embroidered with gold and palm leaves, and over it a purple toga marked out with golden stars. In his hand he had an ivory scepter with a Roman eagle on the top of it, and over his head a slave held the crown of Jupiter. And after him rode his family. And finally, at the very end, came the army wearing all their decorations and shouting, "Triumph! Triumph! Triumph!" I mean, it's a pretty impressive scene. And all this massive procession moves through the streets of the city, all decorated and garlanded with flowers all shouting and, along the edge of the road of course are these mobs of people cheering. It was a tremendous day -- a day which probably happened once in a lifetime. That is the picture in Paul's mind. (See the full sermon Triumphing Over Discouragement in the Ministry) Vine writes that thriambeuo denotes (a) “to lead in triumph,” used of a conqueror with reference to the vanquished, 2 Cor. 2:14. Theodoret paraphrases it “He leads us about here and there and displays us to all the world.” This is in agreement with evidences from various sources. Those who are led are not captives exposed to humiliation, but are displayed as the glory and devoted subjects of Him who leads (see the context). This is so even if there is a reference to a Roman “triumph.” On such occasions the general’s sons, with various officers, rode behind his chariot (Livy, xlv. 40). But there is no necessary reference here to a Roman “triumph” (Field, in Notes on the Trans. of the NT). The main thought is that of the display, “in Christ” being the sphere; its evidences are the effects of gospel testimony. (Vine, W E: Vine's Complete Expository Dictionary of Old and New Testament Words. 1996. Nelson) Vine adds that "the occasion of His most shameful execution at human hands and the most humiliating experience in the days of His flesh (2 Cor 13:4), was the occasion of His crowning victory. In the combination of His accomplishment of the work of redeeming grace in expiatory sacrifice and of the overthrow and exposure of the hosts of darkness, He could cry with a triumphant shout, “It is finished.” (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson or Logos) A T Robertson adds that "On the Cross the triumph was won. This...verb (thriambeuo) occurs only twice in the NT, once “to lead in triumph” (2Cor 2:14), here to celebrate a triumph (the usual sense). It is derived from thriambos, a hymn sung in festal procession and is kin to the Latin triumphus (our triumph), a triumphal procession of victorious Roman generals. God won a complete triumph over all the angelic agencies." To worship such defeated and humiliated beings would be the height of folly. The cross is the answer to the heretical insistence on worshiping angelic beings. Through Him is literally "in Him" or "in it", the latter taken as a reference to the Cross. A Simple Study... Through Him Consider the following simple study - observe and record the wonderful truths that accrue through Him - this would make an edifying, easy to prepare Sunday School lesson - then take some time to give thanks for these great truths by offering up a sacrifice of praise...through Him. Jn 1:3 [NIV reads "through Him"], Jn 1:7, John 1:10, Jn 3:17, Jn 14:6, Acts 2:22, 3:16, Acts 7:25, Acts 10:43, Acts 13:38, 39, Ro 5:9 [note], Ro 8:37 [note], Ro 11:36 [note]; 1Co 8:6, Ep 2:18 [note], Php 4:13 [note], Col 1:20 [note], Col 2:15 [note], Col 3:17 [note], Heb 7:25 [note], Heb 13:15 [note], 1Pe 1:21[note], 1John 4:9 Would you like more study on the wonderful topic of through Him? Study also the NT uses of the parallel phrase through Jesus (or similar phrases - "through Whom", "through our Lord", etc) - John 1:17, Acts 10:36, Ro 1:4, 5- note; Ro 1:8-note, Ro 2:16-note, Ro 5:1-note; Ro 5:2-note Ro 5:11-note, Ro 5:21-note, Ro 7:25-note, Ro 16:27-note, 1Cor 15:57, 2Cor 1:5, 3:4, 5:18, Gal 1:1, Eph 1:5-note, Php 1:11-note, 1Th 5:9-note; Titus 3:6-note, He 1:2-note; He 2:10-note, Heb 13:21-note, 1Pe 2:5-note, 1Pe 4:11-note, Jude 1:25) All things are from Him, through Him and to Him. To Him be the glory forever. Amen. John MacArthur writes that in this section Paul reminds us that "Through the Lord Jesus and His work on the cross (cf. notes Ephesians 1:20; 21; 22; 23; Ephesians 3:10), God canceled the believer’s debt, defeating Satan and his fallen angels. That is why Paul can affirm in Ro 8:37—39, “In all these things we overwhelmingly conquer through Him who loved us. For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” Though we still wrestle against the forces of evil (see note Ephesians 6:12), they cannot be victorious. Christ, the crucified, risen Lord of all, reigns supreme in the universe. To be united with Him is to be free from Satan’s dominion." S. Lewis Johnson adds that "The figure is that of a victorious military leader, the Roman imperator, leading in triumphal procession his captives of war. This was one of the highest honors a Roman general could obtain. Certain conditions must be met before he could have the procession. He must have been the actual commander-in-chief in the field. Furthermore, the campaign must have been completely and successfully concluded. A large number of the enemy must have fallen in battle and a positive extension of territory gained. The figure is peculiarly applicable to Christ’s work in overcoming the powers of evil on the cross. He was the commander-in-chief in the field when the victory was gained. The most powerful of all enemy forces fell, the Satanic kingdom, and a positive extension of blessing secured—spiritual salvation." (Bibliotheca Sacra, Vol 120, Issue 477, page 23) The general who had won a notable victory, would march his victorious armies through the streets of Rome in a long procession preceded by the city magistrates and followed by trumpeters. The captives and spoils of war would precede him, and the general following in a chariot, a slave holding a jeweled crown over his head. Behind the general came the vanquished kings, the leaders and defeated peoples who were openly branded as his spoils. Paul pictures Jesus as our Conqueror enjoying a kind of cosmic triumph, and in his triumphal procession are the powers of evil, beaten forever, for every one to see. In the death, burial, and resurrection of Christ, God the Father achieved a great victory over the evil powers of this world, making “a public spectacle of them.” Paul wants us to understand that though the evil powers still exist, they are a defeated foe. Believers need no longer fear the outcome of their battle with evil. Christ has conquered! We have conquered through Him! In the vivid word picture inherent in the verb thriambeuo Paul presents the adequacy of the finished work of Christ. Sin is forgiven and evil is conquered; what more is necessary? There is nothing that Gnostic knowledge and Gnostic intermediaries can do for men-Christ has done it all. By dying for the sins of the world, Christ actually defeated Satan because He paid the price to redeem all men from their Satanic captivity. The writer of Hebrews gives us a parallel truth explaining that "Since then the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil and might deliver those who through fear of death were subject to slavery all their lives." (see notes Hebrews 2:14; 2:15). Jesus has stripped the powers and authorities and made them his captives. As we have seen, the ancient world believed in all kinds of angels and in all kinds of elemental spirits. Many of these spirits were out to ruin men. It was they who were responsible for demon-possession and the like. They were hostile to men. Jesus conquered them forever. He stripped them; the word used is the word for stripping the weapons and the armor from a defeated foe. Once and for all Jesus broke their power. He put them to open shame and led them captive in his triumphant train. The image can be seen in Plutarch’s description of the three-day Triumph given the Roman General Aemilius Paulus upon his return from capturing Macedonia. Great scaffolds were erected in the forum and along the boulevards of Rome for spectator seating, and all of Rome turned out, dressed in festive white. On the first day, 259 chariots displayed in procession the statues, pictures, and colossal images taken from the enemy. On the second day, innumerable wagons bore the armor of the Macedonians. Plutarch writes that the spoils were "… all newly polished and glittering...piled up and arranged purposely with the greatest art, so as to seem to be tumbled in heaps carelessly and by chance: helmets were thrown upon shields, coats of mail upon graves; Cretan targets, and Thracian bucklers and quivers of arrows, lay huddled amongst horses’ bits, and through these there appeared the points of naked swords, intermixed with long Macedonian sarissas. All these arms were fastened together with just so much looseness that they struck against one another as they were drawn along, and made a harsh and alarming noise, so that, even as spoils of a conquered enemy they would not be held without dread. Following the wagons came 3,000 carrying the enemies’ silver in 750 vessels, followed by more treasure. On the third day came the captives, preceded by 120 sacrificial oxen with their horns gilded and their heads adorned with ribbons and garlands, next Macedonian gold, then the captured king’s chariot, crown, and armor. Then came the king’s servants, weeping, with hands outstretched, begging the crowds for mercy. Next came his children. Then King Perseus himself, clad entirely in black, followed by endless prisoners. Finally came the victorious general… seated on the chariot magnificently adorned, dressed in a robe of purple, interwoven with gold, and holding a laurel branch in his right hand. All the army, in like manner, with boughs of laurel in their hands, divided into their bands and companies, followed the chariot of their commander; some singing verses, according to the usual custom songs of triumph and the praise of Aemilius’s deeds." John Eadie eloquently summarizes this section writing that "Most glorious is the thought that the church is released from the bond that held it, and delivered from the hellish powers that tyrannized over humanity—a deliverance achieved for it by Him alone “whose right hand and holy arm” could get Him the victory. Redemption is a work at once of price and power, of expiation and conquest. On the cross was the purchase made; on the cross was the victory gained. The blood that wipes out the sentence was there shed, and the death which was the death-blow of Satan's kingdom was there endured. Those nails which killed Christ pierced the sentence of doom—gave egress to the blood which cancelled it, and inflicted at the same time a mortal wound on the hosts of darkness. That power which Satan had exercised was so prostrated, that every one believing on Christ is freed from his vassalage. Christ's death was a battle, and in it God achieved an immortal victory. The conflict was a furious one, mighty and mysterious in its struggle. The combatant died; but in dying He conquered. Hell might be congratulating itself that it had gained the mastery, and might be wondering what should be the most fitting commemoration and trophy, when He who died arose the victor—no enemy again daring to dispute His power or challenge His right, and then God exhibited His foes in open triumph. “The prince of this world is cast out.” All this teaching bore upon the Colossian church and its crisis. Let not the ritual law—which exhibits the condemning power of the whole law—be enacted among you, for it has been fully and formally abrogated. Let not your minds be dazzled or overawed by esoteric teaching about the spirit-world. All those spirits are beneath the Divine Master; if good, they are His servants; if evil, they are conquered vassals." (Colossians 2:14, 15 In Depth Commentary) "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/colossians_214-151.htm#triumphed