Efésios 1:21

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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 Filipenses 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 Lucas 12:11; Lucas 20:20; Tito 3:1, distinctively for earthly-powers; in 1 Coríntios 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 Romanos 8:38 we read, of “angels, and principalities, and powers” (as in 1 Pedro 3:22, “angels, and authorities, and powers”); in Efésios 3:10 of this Epistle, of “principalities and powers in the heavenly places;” and in Efésios 6:12, of “wrestling not against flesh and blood, but against principalities and powers,” &c.; and in Colossenses 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 (Colossenses 2:18) — in the same spirit which leads the author of the Epistle to the Hebrews to dwell so emphatically (in Efésios 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 Colossenses 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 Mateus 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.

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