far above all rule, authority, power, dominion, and every name that is named, not only in this age, but also in that which is to come.
Parallel Translations
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far above all rule, authority, power, dominion, and every name that is named, not only in this age, but also in that which is to come.
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above all rule power and myght and dominacion and above all names that are named not in this worlde only but also in the worlde to come:
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Farre aboue al principalitie, and power, and might, and domination, and euery Name, that is named, not in this world only, but also in that that is to come,
Cross-references (19)
Passages linked to Ephesians 1:21 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Philippians 2:9-11 Therefore God also highly exalted him, and gave to him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
- Colossians 2:10 and in him you are made full, who is the head of all principality and power.
- Colossians 1:15-16 He is the image of the invisible God, the firstborn of all creation. For by him all things were created in the heavens and on the earth, visible things and invisible things, whether thrones or dominions or principalities or powers. All things have been created through him and for him.
- 1 Peter 3:22 who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.
- Hebrews 1:4 having become as much better than the angels as the more excellent name he has inherited is better than theirs.
- Daniel 7:27 The kingdom and the dominion, and the greatness of the kingdoms under the whole sky, will be given to the people of the saints of the Most High. His kingdom is an everlasting kingdom, and all dominions will serve and obey him.’
- Acts 4:12 There is salvation in no one else, for there is no other name under heaven that is given among men, by which we must be saved!”
- Colossians 2:15 Having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it.
- Matthew 28:18-19 Jesus came to them and spoke to them, saying, “All authority has been given to me in heaven and on earth. Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
- Ephesians 3:10 to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places,
- Revelation 20:10-15 The devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are also. They will be tormented day and night forever and ever. I saw a great white throne, and him who sat on it, from whose face the earth and the heaven fled away. There was found no place for them. I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works. The sea gave up the dead who were in it. Death and Hades gave up the dead who were in them. They were judged, each one according to his works. Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. If anyone was not found written in the book of life, he was cast into the lake of fire.
- Ephesians 6:12 For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world’s rulers of the darkness of this age, and against the spiritual forces of wickedness in the heavenly places.
- John 5:25-29 Most certainly I tell you, the hour comes, and now is, when the dead will hear the Son of God’s voice; and those who hear will live. For as the Father has life in himself, even so he gave to the Son also to have life in himself. He also gave him authority to execute judgment, because he is a son of man. Don’t marvel at this, for the hour comes in which all who are in the tombs will hear his voice, and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment.
- Hebrews 4:14 Having then a great high priest who has passed through the heavens, Jesus, the Son of God, let’s hold tightly to our confession.
- Revelation 19:12-13 His eyes are a flame of fire, and on his head are many crowns. He has names written and a name written which no one knows but he himself. He is clothed in a garment sprinkled with blood. His name is called “The Word of God.”
- Matthew 25:31-36 “But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. He will set the sheep on his right hand, but the goats on the left. Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world; for I was hungry, and you gave me food to eat. I was thirsty, and you gave me drink. I was a stranger, and you took me in. I was naked, and you clothed me. I was sick, and you visited me. I was in prison, and you came to me.’
- Romans 8:38-39 For I am persuaded 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 will be able to separate us from God’s love which is in Christ Jesus our Lord.
- Matthew 12:32 Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this age, nor in that which is to come.
- Hebrews 2:5 For he didn’t subject the world to come, of which we speak, to angels.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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John Calvin 1540 · Public Domain 21. Far above all principality, and power, and might,…
21. Far above all principality, and power, and might, and dominion. All these names, there can be no doubt, are applied to angels, who are so denominated, because, by means of them, God exercises his power, and might, and dominion. He permits them to share, as far as is competent to creatures, what belongs to himself, and even gives to them his own name; for we find that they are called אלהים, (elohim,) gods. From the diversity of names we conclude that there are various orders of angels; but to attempt to settle these with exactness, to fix their number, or determine their ranks, would not merely discover foolish curiosity, but would be rash, wicked, and dangerous.
But why did he not simply call them Angels? I answer, it was to convey exalted views of the glory of Christ that Paul employed those lofty titles. As if he had said, “There is nothing so elevated or excellent, by whatever name it may be named, that is not subject to the majesty of Christ.” There was an ancient superstition, prevalent both among Jews and Gentiles, falsely attributing to angels many things, in order to draw away their minds from God himself, and from the true Mediator. Paul constantly labors to prevent this imaginary lustre of angels from dazzling the eyes of men, or obscuring the brightness of Christ; and yet his utmost exertions could not prevent “the wiles of the devil”(Ephesians 6:11) from succeeding in this matter. Thus we see how the world, through a superstitious dread of angels, departed from Christ. It was indeed the unavoidable consequence of the false opinions entertained respecting angels, that the pure knowledge of Christ disappeared.
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Above every name that is named. Name is here taken for largeness, or excellence; and to be named means to enjoy celebrity and praise. The age that is to come is expressly mentioned, to point out that the exalted rank of Christ is not temporal, but eternal; and that it is not limited to this world, but shines illustriously in the kingdom of God. For this reason, too, Isaiah calls him, (Isaiah 9:6,) The Father of the future age. In short, the glories of men and angels are made to hold an inferior place, that the glory of Christ, unequalled and unapproached, may shine above them all.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Everything whatsoever it be, or above all things be…
Everything whatsoever it be, or above all things be they of never such power or excellency.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 21 Far above all principality, and power, and might,…
21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
Ver. 21. Far above all principality] Quantum inter stellas luna minores. Oh, do but think with thyself (saith oue), though it far pass the reach of any mortal thought, what an infinite, inexplicable happiness it will be to look for ever upon the glorious body of Jesus Christ, shining with incomprehensible beauty; and to consider that even every vein of that blessed body bled to bring thee to heaven; and that it being with such excess of glory hypostatically united to the second person in Trinity, hath honoured and advanced thy nature above the brightest cherub.
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To be the head over all things] That is, all persons, all the elect, as Gal 3:22. Christ is head over angels too, but in another sense than over the Church: viz. 1. As God, he giveth them whatsoever they are or have. 2. As Mediator also, he maketh use of their service for the safety and salvation of the Church. The holy angels are great friends to the Church, but not members of it; "For Christ took not on him the nature of angels, but the seed of Abraham," Heb 2:16. Besides "he sanctified his Church, and washed it with his blood," Eph 5:26. But this he did not for the angels, &c. {See Trapp on "Eph 1:10"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Principality, and power, and might, and dominion: these terms…
Principality, and power, and might, and dominion: these terms are sometimes applied to magistrates and men in authority here in the world, Tit 3:1; Jud 1:8 sometimes to angels; to good ones, Col 1:16; to evil ones, Eph 6:12; Col 2:15; though with allusion to powers in the world, or because by them God puts forth and exerciseth his power and dominion. By these, then, the apostle understands good angels, as Eph 3:10; or, comprehensively, all sorts of powers, both visible and invisible, as Col 1:16; 1Pe 3:22.
And every name that is named; lest any might think he had not named all above whom Christ is exalted, he adds this, to take all in.
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Every name, that is, every person, and every thing which hath a name; whatever hath any dignity or excellency.
Not only in this world, but also in that which is to come; because, though it hath a being at present, yet it is future to us who are not yet possessed of it. Either this clause relates to Christ’s sitting at his Father’s right hand, and then it notes the perpetuity of his reign, that his kingdom is an everlasting kingdom, Luk 1:33; or rather, to the words immediately going before: q.d. If there be any name, any dignity, or excellency, not known in this life, and which shall be known in the other; yet, be they what they may, Christ is above them all.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain The apostle expresses more plainly what he has said…
The apostle expresses more plainly what he has said in the former verse figuratively; God hath exalted Christ far above all principalities and powers, might and dominion, and every name that is named; and hath put all things under his feet.
Where note,
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1. The eminency,
2. The universality, of our Lord’s exaltation.
Its eminency appears in the height of his exaltation; he is not only above, but far above, all principalities, and powers, and might, and dominion; and in the lowness of the subjection of all things to him, having put all things under his feet. And the universality of Christ’s exaltation appears, by instancing in principalities and powers, might and dominion; under which he comprehends all things that are excellent in heaven and earth, angels and men, & c. all creatures whatsoever being placed in a degree of inferiority beneath him, and in the lowest state of subjection under him.
Whence we learn, 1. That the human nature of Christ, and his glorified body, by virtue of that unspeakable union between the two natures of Christ, his Godhead and manhood, is so highly dignified and exalted in heaven, that all the glory of heaven and earth, of kings and emperors, of sun, moon, and stars, of the souls of just men made perfect, yea, and of the spotless, glorious angels themselves, is nothing to it, nor may be compared with it. Christ now sits in heaven, in our glorified humanity united to his glorious deity; that body which hung on an ignominious cross in blood and gore, now shines brighter than ten thousand suns in the kingdom of his Father. All this honour and homage, glory and praise, dominion and power, is due to our Lord and Redeemer, as the reward of his sufferings; God hath set him at his own right hand, far above all principalities and powers.
Learn, 2. That although the mediatorial kingdom of Christ shall cease at the last day, (and be delivered up by Christ unto his Father,) as to the way wherein he now administers it, by ruling in the midst of his enemies, whom he shall then have finally subdued and destroyed: yet his natural kingdom, as God, shall never cease, but continue in the world to come, without end.
Those words here, not only in this world, but in the world to come, do show the duration of Christ’s kingly government, and that he is king for ever and ever, that his kingdom is an everlasting kingdom, and his dominion endureth through eternal ages.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Far above all principality and power,.... Good angels and…
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, Heb 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,
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Far above all principality, and power, and might, and…
Far above all principality, and power, and might, and dominion - That is, God hath invested him with uncontrollable authority over all demons in hell, all angels in heaven, and all the princes and potentates on earth. And every name that is named - We know the king is above all, though we cannot name all the officers of his court. So we know that Christ is above all, though we are not able to name all his subjects. Not only in this world, but also in that which is to come - The world to come is so styled, not because it does not yet exist, but because it is not yet visible. Principalities and powers are named now; but those also who are not even named in this world, but shall be revealed in the world to come, are all subject to Christ.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 21. Far above all principality] The difficulty in…
Verse 21. Far above all principality] The difficulty in this verse does not arise from the words themselves, the meaning of each being easily understood, but from the sense in which the apostle uses them. Some think he has reference here to the different orders among good and evil angels; he is superior to all the former, and rules all the latter. Others think he refers to earthly governments; and as απχη, principality, the first word, signifies the most sovereign and extensive kind of dominion; and κυριοτης, lordship, the last word, signifies the lowest degree of authority; hence we are to understand that to our Lord, in his human nature, are subjected the highest, the intermediate, and the lowest orders of beings in the universe.-Chandler. Others imagine that the apostle has in view, by whatsoever is named in this world, all the dignitaries of the Jewish Church; and by what is named in the world to come, all the dignities that should be found in the Christian Church.
Schoettgen supposes that the "apostle's αρχη (for αρχοντες, the abstract for the concrete) means the same as the נשיאים Nesiim among the Jews, whose chief business it was to clear and decide all contentions which arose concerning traditions and legal controversies.
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"That εξουσια, power, is the same as צורבא tsorba, he who possesses authority to propound, expound, persuade, convince, and refute.
"That δυναμις, might, answers to רבנות rabbanoth, signifying all the class of rabbins, whose office it was to expound the law, and teach the people generally.
"And that κυριοτης, dominion, answers to מר mar, which signifies a person above the lower orders of men. And he observes that Jesus Christ, after his resurrection, called fishermen, publicans, and men from the lowest orders of the people, to the work of the ministry; and made them instruments of confounding and overturning all the Jewish rulers, rabbins, and doctors. And that in the world which is to come-the successive ages of Christianity, he should ever be exalted above all those powers and authorities which Antichrist might bring into the Christian Church; such as popes, cardinals, wicked archbishops, bishops, deans, and canons; and all those who among the schoolmen were termed seraphic doctors, angelic doctors, most illuminated, most perfect, and irrefragable doctors. And although Wiclif, Huss, Luther, Melancthon, and the rest of the reformers, were men of little or no note when compared with the rulers of the popish Church, so eminently did the power of Christ work in and by them, that the pope and all his adjutants were every where confounded, and their power and authority annihilated in several entire regions."
It is certain that the apostle means that all created power, glory, and influence, are under Christ; and hence it is added:
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Far above all principality - The general sense in…
Far above all principality - The general sense in this verse is, that the Lord Jesus was exalted to the highest conceivable dignity and honor; compare Phi 2:9; Col 2:10. In this beautiful and most important passage, the apostle labors for words to convey the greatness of his conceptions, and uses those which denote the highest conceivable dignity and glory. The “main” idea is, that God had manifested great “power” in thus exalting the Lord Jesus, and that similar power was exhibited in raising up the sinner from the death of sin to the life and honor of believing. The work of religion throughout was a work of power; a work of exalting and honoring “the dead,” whether dead in sin or in the grave; and Christians ought to know the extent and glory of the power thus put forth in their salvation. The word rendered “far above” - ὑπεράνω huperanō - is a compound word, meaning “high above,” or greatly exalted. He was not merely “above” the ranks of the heavenly beings, as the head; he was not one of their own rank, placed by office a little above them, but he was infinitely exalted over them, as of different rank and dignity. How could this be if he were a mere man; or if he were an angel? The word rendered “principality” - ἀρχή archē - means properly, “the beginning;” and then the first, the first place, power, dominion, pre-eminence, rulers. magistrates, etc. It may refer here to any rank and power, whether among people or angels, and the sense is, that Christ is exalted above all.
And power - It is not easy to distinguish between the exact meaning of the words which the apostle here uses. The general idea is, that Christ is elevated above all ranks of creatures, however exalted. and by whatever name they may be known. As in this he refers to the “world that is to come,” as well as this world, it is clear that there is a reference here to the ranks of the angels, and probably he means to allude to the prevailing opinion among the Jews, that the angels are of different orders. Some of the Jewish rabbies reckon four, others ten orders of angels, and they presume to give them names according to their different ranks and power. But all this is evidently the result of mere fancy. The Scriptures hint in several places at a difference of rank among the angels, but the sacred writers do not go into detail. It may be added that there is no improbability in such a subordination, but it is rather to be presumed to be true. The creatures of God are not made alike; and difference of degree and rank, as far as our observation extends everywhere prevails. On this verse compare the notes at Rom 8:38.
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Dominion - Greek “Lordship.”
And every name that is named - Every creature of every rank.
Not only in this world - Not only above all kings, and princes, and rulers of every grade and rank on earth.
But also in that which is to come - This refers undoubtedly to heaven. The meaning is, that he is Supreme over all.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain All principality. The Fathers agree that there are nine…
All principality. The Fathers agree that there are nine orders of blessed spirits, of which some are specified here, in the Epistle to the Colossians we have the order of thrones, to which if we add the cherubim, seraphim, Angels, and Archangels, we shall have nine. Calvin and other heretics strive to bring into doubt, and to corrupt may points of Catholic doctrine, sufficiently clear in holy writ, and sanctified by the general belief of the Universal or Catholic Church.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Greek, "Far (or high) above all (Eph 4:10) principality…
Greek, "Far (or high) above all (Eph 4:10) principality (or rule, Co1 15:24), and authority, and power (Mat 28:18), and dominion (or lordship)." Compare Phi 2:9; Col 1:16; Heb 7:26; Pe1 3:22. Evil spirits (who are similarly divided into various ranks, Eph 6:12), as well as angels of light, and earthly potentates, are included (compare Rom 8:38). Jesus is "King of kings, and Lord of lords" (Rev 19:16). The higher is His honor, the greater is that of His people, who are His members joined to Him, the Head. Some philosophizing teachers of the school of Simon Magus, in Western Asia Minor, had, according to IRENÆUS and EPIPHANIUS, taught their hearers these names of various ranks of angels. Paul shows that the truest wisdom is to know Christ as reigning above them all.
every name--every being whatever. "Any other creature" (Rom 8:39).
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in this world--Greek, "age," that is, the present order of things. "Things present . . . things to come" (Rom 8:38).
that . . . to come--"Names which now we know not, but shall know hereafter in heaven. We know that the emperor goes before all, though we cannot enumerate all the satraps and ministers of his court; so we know that Christ is set above all, although we cannot name them all" [BENGEL].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 21. All principality, and power—See our note on Rom_8:38.…
21. All principality, and power—See our note on Rom_8:38. The entities named by the apostle as those over whom Christ is exalted are abstract dignities, not real personal beings. His person is over all other personal beings, because his rank is above all other ranks. Personal natures are often mentioned in Scripture, as cherubim, seraphim, angels, and archangels. And in all scenic or apocalyptic representations these personal beings appear. No commentator has given any clear distinction between the entities of this verse. The apostle mentions these entities simply as indicating that such varied supernal dignities do exist, but that in what they consist he does not claim to personally know, or find it in his inspiration to reveal.
Every name—Whatever name you utter, the name of Christ is its superior.
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This world—This time-world. So that through all future aeons, or time-worlds, Jesus is the supreme name.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (21) Far above all principality, and power, and might,…
(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 Php_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 Luk_12:11; Luk_20:20; Tit_3:1, distinctively for earthly-powers; in 1Co_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 Rom_8:38 we read, of “angels, and principalities, and powers” (as in 1Pe_3:22, “angels, and authorities, and powers”); in Eph_3:10 of this Epistle, of “principalities and powers in the heavenly places;” and in Eph_6:12, of “wrestling not against flesh and blood, but against principalities and powers,” &c.; and in Col_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 Colossæ (Col_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 Col_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 Mat_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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Far above all rule, and power, and might, and…
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. Ps 2 Ps 72 Ps 110; Dan_7:13, Dan_7:14, 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.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 21. Far above all principality, and power, and might,…
21. Far above all principality, and power, and might, and dominion. Above all the angelic hierarchy. See Rom. 8:38; 1 Peter 3:22; also Eph. 3:10. The same terms are applied to evil spirits in 6:12. Christ is above all angels, good or evil. Above every name. Every person, office and dignity, whether in this present state, or in that to come.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:21 he is far above: Jesus’ power and authority…
1:21 he is far above: Jesus’ power and authority transcend all rival powers, whether human or spiritual, in this age and the coming age (see 3:10; 6:12; John 12:31; Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22; Rev 12:7-9).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.