(21) Far above all principality, and power, and might, and dominion.--The words here used are intended to include all possible forms of power, corresponding to the exhaustive enumeration in Philippians 2:10, "of things in heaven, and things in earth, and things under the earth." The words rendered "principality and power" (more properly signifying "government and the authority committed to it") are used in Luke 12:11; Luke 20:20; Titus 3:1, distinctively for earthly-powers; in 1 Corinthians 15:24, generally for all created powers whatever. But St. Paul mostly employs this whole group of words, especially in the Epistles of the Captivity, with a manifest reference to angelic powers of good or evil. Thus in Romans 8:38 we read, of "angels, and principalities, and powers" (as in 1 Peter 3:22, "angels, and authorities, and powers"); in Ephesians 3:10 of this Epistle, of "principalities and powers in the heavenly places;" and in Ephesians 6:12, of "wrestling not against flesh and blood, but against principalities and powers," &c.; and in Colossians 1:16, of "things in heaven and earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers." It is likely that he was induced so to do by the half-Gnostic speculation on the nature and worship of angels, prevalent in the later Judaism, of which we have a specimen at Colossae (Colossians 2:18)--in the same spirit which leads the author of the Epistle to the Hebrews to dwell so emphatically (in Ephesians 1, 2) on the infinite superiority of the Son of God to all angels. We observe that his references to these orders or aspects of the angelic hierarchy vary both in fulness and in order. (Comp., for instance, this passage with Colossians 1:16.) Hence we gain no encouragement for the elaborate speculation in which men have indulged as to the right succession and relation of the hosts of heaven. In this passage the names rather point to different aspects, than to different orders, of superhuman power. The first two words signify appointed government and the authority which is committed to it; the last two the actual force and the moral force of dignity or lordship in which it is clothed. In the Colossian passage the words here placed first come last, though in the same mutual connection, and the words "dignities or lordships" is connected with the word "thrones," not here found. His purpose is, indeed, better served by this comparative vagueness: for that purpose is to exalt the majesty of our Lord over all other, whatever it may be, and whatever name it may wear.
Not only in this world, but also in that which is to come.--The word "world" is here age, and the antithesis is exactly that of our Lord's words in Matthew 12:32 (see Note there). Manifestly, however, it here signifies "this life" (or dispensation) and "the future life," that is, the life on this side, and on the other side, of the Second Coming of Christ.
Verse 21. - Far above all rule, and power, and might, and dominion. Separate shades of meaning may doubtless be found for these expressions, but the main effect of the accumulation is to expand and deepen the idea of Christ's universal lordship. Hardly anything is revealed to us on the various orders of the spiritual powers, unfallen and fallen; and the speculations on them in which the Fathers used to indulge are of no value; but whatever may be true of them, Christ is exalted far above them all - far above every creature in earth, heaven, or hell (comp. Psalm 2; Psalm 72; Psalm 110; Daniel 7:13, 14, etc.). And every name that is named, not only in this world, but also in that which is to come. The pro-eminence of his Name is to be eternal. It shall never be eclipsed by any other name, nor shall there ever be a name worthy to be coupled with his Name. In human history we find no name that can be fitly coupled with Christ's. In the world to come, it shall ever shine forth with an unapproached effulgence. All this is said to exalt our sense of the Divine power that so raised up and exalted the God-Man, Christ Jesus - the same power that still works in believers.
1:15-23 God has laid up spiritual blessings for us in his Son the Lord Jesus; but requires us to draw them out and fetch them in by prayer. Even the best Christians need to be prayed for: and while we hear of the welfare of Christian friends, we should pray for them. Even true believers greatly want heavenly wisdom. Are not the best of us unwilling to come under God's yoke, though there is no other way to find rest for the soul? Do we not for a little pleasure often part with our peace? And if we dispute less, and prayed more with and for each other, we should daily see more and more what is the hope of our calling, and the riches of the Divine glory in this inheritance. It is desirable to feel the mighty power of Divine grace, beginning and carrying on the work of faith in our souls. But it is difficult to bring a soul to believe fully in Christ, and to venture its all, and the hope of eternal life, upon his righteousness. Nothing less than Almighty power will work this in us. Here is signified that it is Christ the Saviour, who supplies all the necessities of those who trust in him, and gives them all blessings in the richest abundance. And by being partakers of Christ himself, we come to be filled with the fulness of grace and glory in him. How then do those forget themselves who seek for righteousness out of him! This teaches us to come to Christ. And did we know what we are called to, and what we might find in him, surely we should come and be suitors to him. When feeling our weakness and the power of our enemies, we most perceive the greatness of that mighty power which effects the conversion of the believer, and is engaged to perfect his salvation. Surely this will constrain us by love to live to our Redeemer's glory.
Far above all principality and power,.... Good angels and bad angels, and civil magistrates, who also may be intended by the following words:
and might and dominion; good angels may be so called, because of their employment under God in the affairs of Providence, and the government of this world; and Christ is not only above them, as he is God, being their Creator, who has made them, and on whom they depend, and is the Lord whom they serve, and is the object of their worship and adoration, and as he is Mediator, to whom they minister, and so is above them in nature, name, and office; but also as he is man, in union with the Son of God; and chiefly he here is said to be above them on account of place, being at the right hand of God, where they are not, Hebrews 1:13. And evil angels may be so called, because of the government which subsists among themselves, and the power and influence they have over mankind; Christ was above them when here on earth, as appears by his resisting the temptations of Satan, and defeating him in them; by his dispossessing devils from the bodies of men; by his spoiling and destroying them and their works at his death; and by his leading them captive, and triumphing over them at his ascension; and by delivering souls out of his hands at conversion, through his power attending the ministration of his Gospel; and his being above them will still be more manifest, in the binding of Satan a thousand years, and in the final condemnation of him, and of all his angels under him: civil magistrates are sometimes called by these names, and Christ is above them; they receive their governments from him, they rule by him, and are accountable to him, and are set up and put down at his pleasure; all these senses may be taken in; but the first seems chiefly designed: it is added,
and every name that is named, not only in this world, but also in that which is to come; persons of authority and dignity, of fame and renown, whether in earth or heaven; as emperors, kings, princes, nobles, generals of armies &c. in this world, and cherubim, seraphim, &c. in the other world: this phrase denotes both the extensiveness of Christ's kingdom, and the eternity of it; as reaching to both worlds, and being over everything in them, and as lasting to the end of this, and unto that which is to come.
Not only in this world, but also in that which is to come.--The word "world" is here age, and the antithesis is exactly that of our Lord's words in Matthew 12:32 (see Note there). Manifestly, however, it here signifies "this life" (or dispensation) and "the future life," that is, the life on this side, and on the other side, of the Second Coming of Christ.
and might and dominion; good angels may be so called, because of their employment under God in the affairs of Providence, and the government of this world; and Christ is not only above them, as he is God, being their Creator, who has made them, and on whom they depend, and is the Lord whom they serve, and is the object of their worship and adoration, and as he is Mediator, to whom they minister, and so is above them in nature, name, and office; but also as he is man, in union with the Son of God; and chiefly he here is said to be above them on account of place, being at the right hand of God, where they are not, Hebrews 1:13. And evil angels may be so called, because of the government which subsists among themselves, and the power and influence they have over mankind; Christ was above them when here on earth, as appears by his resisting the temptations of Satan, and defeating him in them; by his dispossessing devils from the bodies of men; by his spoiling and destroying them and their works at his death; and by his leading them captive, and triumphing over them at his ascension; and by delivering souls out of his hands at conversion, through his power attending the ministration of his Gospel; and his being above them will still be more manifest, in the binding of Satan a thousand years, and in the final condemnation of him, and of all his angels under him: civil magistrates are sometimes called by these names, and Christ is above them; they receive their governments from him, they rule by him, and are accountable to him, and are set up and put down at his pleasure; all these senses may be taken in; but the first seems chiefly designed: it is added,
and every name that is named, not only in this world, but also in that which is to come; persons of authority and dignity, of fame and renown, whether in earth or heaven; as emperors, kings, princes, nobles, generals of armies &c. in this world, and cherubim, seraphim, &c. in the other world: this phrase denotes both the extensiveness of Christ's kingdom, and the eternity of it; as reaching to both worlds, and being over everything in them, and as lasting to the end of this, and unto that which is to come.