Far above all principality – <\/B>The general sense in this verse is, that the Lord Jesus was exalted to the highest conceivable dignity and honor; compare Phi 2:9<\/span>; Col 2:10<\/span>. 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 – <\/SPAN><\/span> huperano – 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 – <\/SPAN><\/span> arche – 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.<\/P> And power – <\/B>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<\/span>.<\/P> Dominion – <\/B>Greek Lordship.<\/P> And every name that is named – <\/B>Every creature of every rank.<\/P> Not only in this world – <\/B>Not only above all kings, and princes, and rulers of every grade and rank on earth.<\/P> But also in that which is to come – <\/B>This refers undoubtedly to heaven. The meaning is, that he is Supreme over all.<\/P> <\/p>\n Verse 21. Far above all principality<\/B><\/I>] The difficulty in this verse does not arise from the words<\/I> themselves, the meaning of each being easily understood, but from the sense<\/I> 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<\/I>, and rules all the latter<\/I>. Others think he refers to earthly governments<\/I>; and as , principality<\/I>, the first word, signifies the most sovereign and extensive kind of dominion; and , lordship<\/I>, the last word, signifies the lowest degree<\/I> of authority; hence we are to understand that to our Lord, in his human nature, are subjected the highest<\/I>, the intermediate<\/I>, and the lowest<\/I> orders of beings in the universe.-Chandler<\/I>. Others imagine that the apostle has in view, by whatsoever is named in this<\/I> world<\/I>, all the dignitaries of the Jewish Church<\/I>; and by what is named in the world to come<\/I>, all the dignities that should be found in the Christian Church.<\/P> <\/P> Schoettgen<\/I> supposes that the “apostle’s (for , the abstract for the concrete) means the same as the Nesiim<\/I> among the Jews, whose chief business it was to clear and decide all contentions which arose concerning traditions and legal controversies.<\/P> <\/P> “That , power<\/I>, is the same as tsorba<\/I>, he who possesses authority<\/I> to propound, expound, persuade, convince, and refute.<\/P> <\/P> “That , might<\/I>, answers to rabbanoth<\/I>, signifying all the class of rabbins, whose office it was to expound the law, and teach the people generally.<\/P> <\/P> “And that , dominion<\/I>, answers to mar<\/I>, 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<\/I>-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,<\/I> Melancthon<\/I>, and the rest of the reformers<\/I>, 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.”<\/P> <\/P> It is certain that the apostle means that all created power, glory, and influence, are under Christ; and hence it is added:<\/P> <\/p>\n Principality, and power, and might, and dominion:<\/B> these terms are sometimes applied to magistrates and men in authority here in the world, Tit 3:1<\/span>; Jud 1:8<\/span> sometimes to angels; to good ones, Col 1:16<\/span>; to evil ones, Eph 6:12<\/span>; Col 2:15<\/span>; 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<\/span>; or, comprehensively, all sorts of powers, both visible and invisible, as Col 1:16<\/span>; 1Pe 3:22<\/span>. <\/P> And every name that is named; <\/B>lest any might think he had not named all above whom Christ is exalted, he adds this, to take all in. <\/P> Every name, <\/B>that is, every person, and every thing which hath a name; whatever hath any dignity or excellency. <\/P> Not only in this world, but also in that which is to come; <\/B>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 Christs sitting at his Fathers right hand, and then it notes the perpetuity of his reign, that his kingdom is an everlasting kingdom, Luk 1:33<\/span>; 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. <\/P> <\/p>\n 21.<\/B> Greek,<\/I> “Far (orhigh) above all (Eph 4:10<\/span>)principality (or rule, 1Co 15:24<\/span>),and authority, and power (Mt28:18<\/span>), and dominion (or lordship).” Compare Phi 2:9<\/span>;Col 1:16<\/span>; Heb 7:26<\/span>;1Pe 3:22<\/span>. Evil spirits (who aresimilarly divided into various ranks, Eph6:12<\/span>), as well as angels of light, and earthly potentates, areincluded (compare Ro 8:38<\/span>).Jesus is “King of kings, and Lord of lords” (Re19:16<\/span>). The higher is His honor, the greater is that of Hispeople, who are His members joined to Him, the Head. Somephilosophizing teachers of the school of Simon Magus, in Western AsiaMinor, had, according to IRENUSand EPIPHANIUS, taughttheir hearers these names of various ranks of angels. Paul shows thatthe truest wisdom is to know Christ as reigning above them all. <\/P> every name<\/B>every beingwhatever. “Any other creature” (Ro8:39<\/span>). <\/P> in this world<\/B>Greek,<\/I>“age,” that is, the present order of things.<\/I> “Thingspresent . . . things to come” (Ro8:38<\/span>). <\/P> that . . . to come<\/B>“Nameswhich now we know not, but shall know hereafter in heaven. We knowthat the emperor goes before all, though we cannot enumerate all thesatraps and ministers of his court; so we know that Christ is setabove all, although we cannot name<\/I> them all” [BENGEL].<\/P><\/p>\n Far above all principality and power<\/strong>,…. Good angels and bad angels, and civil magistrates, who also may be intended by the following words:<\/p>\n and might and dominion<\/strong>; 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<\/span>. 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,<\/p>\n and every name that is named, not only in this world, but also in that which is to come<\/strong>; 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.<\/p>\n Far above all rule <\/B> ( <\/SPAN><\/span>). Late compound adverbial preposition (, <\/SPAN><\/span>) with the ablative case. In N.T. only here and Heb 9:5<\/span>. As in Col 1:16<\/span>, so here Paul claims primacy for Jesus Christ above all angels, aeons, what not. These titles all were used in the Gnostic speculations with a graduated angelic hierarchy.<\/P> World <\/B> (<\/SPAN><\/span>). “Age.” See this identical expression in Mt 12:32<\/span> for the present time (Gal 1:4<\/span>; 1Tim 6:17<\/span>) and the future life (Eph 2:7<\/span>; Luke 20:35<\/span>). Both combined in Mark 10:30<\/span>; Luke 18:30<\/span>. <\/P> <\/p>\n Far above [] <\/SPAN><\/span>. Lit., over above. See on ver. 19. Connect with made Him to sit. <\/P> Principality, power, etc. These words usually refer to angelic powers; either good, as ch. 3 10; Col 1:16<\/span>; Col 2:10<\/span>; or bad, as ch. 6 12; 1Co 14:24<\/span>; Col 2:15<\/span>; or both, as Rom 8:38<\/span>. See on Col 1:16<\/span>; Col 2:15<\/span>. Here probably good, since the passage relates to Christ ‘s exaltation to glory rather than to His victory over evil powers. And every name that is named. And has a collective and summary force – and in a word. Every name, etc. Whatever a name can be given to. “Let any name be uttered, whatever it is, Christ is above it; is more exalted than that which the name so uttered affirms” (Meyer). Compare Phi 2:9<\/span>. “We know that the emperor precedes all, though we cannot enumerate all the ministers of his court : so we know that Christ is placed above all, although we cannot name all” (Bengel). <\/P> Not only in this world, etc. Connect with which is named. For world [] <\/SPAN><\/span>, see on Joh 1:9<\/span>.<\/P><\/p>\n <\/strong><\/p>\n 1) “Far above all principality and power”<\/strong> (huperano pases arches kai eksousias) “Far above all rule and authority,” earthly administrative authority; such as kings, emperors, presidents, prime ministers, governors, senators, legislatures, judicial and executive powers below.<\/p>\n 2) “And might, and dominion”<\/strong> (Kai dunameos kai kuriotetos) – And. dynamic (physical power) and mastership or lordship of men.” Satan has might and dominion granted to him as prince (chief ruler) of the power of the air, yet his power is not absolute but below, subject to that given to Jesus Christ. Joh 12:31<\/span>; Joh 14:30<\/span>; Joh 16:11<\/span>; Joh 3:35<\/span>; Joh 5:22<\/span>; Joh 5:27<\/span>.<\/p>\n 3) “And every name that is named”<\/strong> (kai pantos onomatos onomazomenou) And (far above) every name being named,” or used as an authority, or person of power and authority. His power or authority excels that of Satan, Gabriel, and Michael, the latter of whose principalities of angelic powers serve Him, Heb 1:14<\/span>.<\/p>\n 4) ” Not only in this world”<\/strong> (ou monon en to aioni touto) “Not alone (only) in this age,” (the church age) of the dispensational ages or seasons. Now and hereafter all power in this church age (Mat 28:20<\/span>) and the kingdom age to come, Jesus Christ is to be recognized for His preeminence, Col 1:18-19<\/span>.<\/p>\n 5) “But also in that which is to come”<\/strong> (alla kai en to mellonti) “But also in the (age) coming or about to come,” the millennial or kingdom of Christ on earth age, Luk 1:32-33<\/span>; 1Co 15:23-28<\/span>; Rev 11:15-17<\/span>; Rev 19:1-16<\/span>; Rev 20:4-15<\/span>.<\/p>\n 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. <\/p>\n 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”(Eph 6:11<\/span>) 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. <\/p>\n 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, (Isa 9:6<\/span>,) 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. <\/p>\n (21) Far above all principality, and power, and might, and dominion.<\/strong>The words here used are intended to include all possible forms of power, corresponding to the exhaustive enumeration in Php. 2:10<\/span>, 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<\/span>; Luk. 20:20<\/span>; Tit. 3:1<\/span>, distinctively for earthly-powers; in 1Co. 15:24<\/span>, 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<\/span> we read, of angels, and principalities, and powers (as in 1Pe. 3:22<\/span>, angels, and authorities, and powers); in Eph. 3:10<\/span> of this Epistle, of principalities and powers in the heavenly places; and in Eph. 6:12<\/span>, of wrestling not against flesh and blood, <\/em>but against principalities and powers, &c.; and in Col. 1:16<\/span>, 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 Coloss (Col. 2:18<\/span>)in the same spirit which leads the author of the Epistle to the Hebrews to dwell so emphatically (in Ephesians 1, 2<\/span>) 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<\/span>.) 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.<\/p>\n Not only in this world, but also in that which is to come.<\/strong>The word world is here age, <\/em>and the antithesis is exactly that of our Lords words in Mat. 12:32<\/span> (see Note there). Manifestly, however, it here signifies this life (or dispensation<\/em>) and the future life, that is, the life on this side, and on the other side, of the Second Coming of Christ.<\/p>\n 21<\/strong>. <\/strong> All principality, and power<\/strong> See our note on Rom 8:38<\/span>. 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. <\/p>\n Every name<\/strong> Whatever name you utter, the name of Christ is its superior. <\/p>\n This world<\/strong> This time-world. So that through all future aeons, or time-worlds, Jesus is the supreme name.<\/p>\n Eph 1:21<\/span><\/em><\/strong>. <\/strong>All principality, <\/em><\/strong>&c.<\/strong> These abstract names are frequently used in the New Testament, according to the stile of theeastern languages, for “those vested with power and dominion, &c. and that not only here on earth among men, but in heaven, among superior beings;” and so are often taken to express ranks and degrees of angels. <\/em>Though they are generally agreed to do so here, yet there is no reason to exclude earthly <\/em>potentates out of this text, when , all, <\/em>necessarily includes them; for, that men in authority are one sort of principalities <\/em>and powers, <\/em>in a scripture sense, our Saviour’s own words shew, Luk 12:11<\/span>. Besides, the Apostle’s chief aim here being to satisfy the Ephesians that they were not to be subjected to the law of Moses, and the government of those who ruled by it, but were called to be of the kingdom of the Messiah; it is not to be supposed that here, where he speaks of Christ’s exaltation to a power and dominion paramount to all other, he should not have an eye to that earthly and inferior government of the Jews, to which it was beneath the subjects of so glorious a kingdom as that of Christ to submit themselves: and this is further inforced by the next verse. <\/p>\n Eph 1:21<\/span> is no parenthesis, since neither the construction nor the logical progress of the thought is interrupted.<\/p>\n expresses not the infinite<\/em> exaltedness (the Greek Fathers, Beza, Estius), nor yet the dominion over<\/em> (Bengel), although the latter is implied in the nature of the case<\/em> , but simply: up above<\/em> (Heb 9:5<\/span> ; Eze 1:26<\/span> ; Eze 8:2<\/span> ; Deu 28:1<\/span> ; Cant. tr. puer. 37; Tob 1:3 ; Ael. V. H.<\/em> ix. 7; Polyb. xii. 24. 1). The opposite is , Mar 6:11<\/span> ; Heb 2:8<\/span> .<\/p>\n is neither to be understood, with Schoettgen, of the Jewish hierarchs<\/em> , nor, with van Til (in Wolf), of the various grades of Gentile rulers<\/em> , nor, with Morus, of human powers in general<\/em> , nor, with Erasmus, Vorstius, Wolf, Zachariae, Eosenmller, Flatt, Olshausen, and others, of quodcumque gloriae et dignitatis genus<\/em> (comp. 1Co 15:24<\/span> ); but, as is shown by the immediate context ( .) and the analogous passages, Eph 3:10<\/span> , Col 1:16<\/span> , Rom 8:38<\/span> (comp. also 1Pe 3:22<\/span> ), of the angels<\/em> , who are designated according to their classes of rank<\/em> ( abstracta pro concretis<\/em> ), and, in fact, of the good<\/em> angels, since the apostle is not here speaking (as in 1Co 15:24<\/span> ) of the victory of Christ over opposing<\/em> powers, but of His exaltation above the existing<\/em> powers in heaven. See, moreover, on Rom 8:38<\/span> . In opposition to Hofmann, who ( Schriftbew<\/em> . I. p. 347) would find in the different designations not any order of rank<\/em> , but only various relations to God and the world<\/em> , see Hahn, Theol. d. N.T.<\/em> I. p. 291 ff. Comp. also Kahnis, Dogm.<\/em> I. p. 558 f. Christ Himself already, Mat 18:10<\/span> , assumes a diversity of rank among the angels; it is thus the more arbitrary, that expressions evidently in stated use, which in the case of two apostles and then in the Test. XII. Patr<\/em> . correspond to this idea (even apart from the Jewish doctrine of classes of angels) should not be referred to it. More precise information, however, as to the relations and functions of the different grades of angels [116] is not to be given, since Paul does not himself enter into particulars on the point, and the Rabbinical theory of classes of angels, elaborated under the influence of Platonism, yet dissimilar (see Eisenmenger, Entdeckt. Judenth<\/em> . II. p. 374; Bartolocci, Bibl. Rabb<\/em> . I. p. 267 ff.; Gfrrer, Jahrh. d. Heils<\/em> , I. p. 357 ff.), is not in keeping with the designations of the apostle (see Harless in loc.<\/em> ; Fritzsche, ad Rom.<\/em> II. p. 226), and has evidently been elaborated at a later date. It is nevertheless probable that the order of succession is here arranged according to a descending climax<\/em> ; for (1) the apostle, in looking at the matter, proceeds most naturally from above downward<\/em> , from the right hand of God to the heavenly beings which hold the next<\/em> place beneath Him, and so on; (2) the , , and are always mentioned in the same<\/em> order (Eph 3:10<\/span> ; Col 1:16<\/span> ; Col 2:10<\/span> ; 1Pe 3:22<\/span> ); the , however, with the (Col 1:16<\/span> ) are, Test. XII. Patr<\/em> . p. 548, placed in the seventh heaven, and the only in the third (p. 547), as, indeed, in Jamblichus, v. 21, p. 136, the are placed far below the . According to this, the and , Col 1:16<\/span> , would be placed in juxtaposition as the two extremes of the angelic series. Another view is taken by Hahn, Theol. d. N.T.<\/em> I. p. 297 f.<\/p>\n That Paul, moreover, sets forth Christ as exalted above the angel-world, with a polemic<\/em> purpose in opposition to the of the Gnosis of Asia Minor (comp. Col 2:18<\/span> ) (Bucer, Estius, Hug, and others), is not to be assumed, since the form of the representation maintains purely a positive<\/em> character, and the thing itself was so natural to the Christian consciousness generally (comp. Heb 1:4<\/span> ), and to the connection in the case of our passage in particular, as to need no polemic occasion in order to its being expressed, and expressed with such solemnity. Even a purpose of guarding against<\/em> possible infection on the part of such a Gnosis (Schneckenburger, Olshausen) is at least not expressed or more specially-indicated; it may, however, have still been partially present to the mind of the apostle from the sphere of thought of the previously composed Epistle to the Colossians. Comp. Introd. 4.<\/p>\n . . .] and<\/em> , i.e. and generally<\/em> (see Fritzsche, ad Matth.<\/em> pp. 786, 870), above every name, which is named<\/em> . Let any name be uttered, whatever it is, Christ is above it, is more exalted than that which the name so uttered affirms. Comp. Phi 2:9<\/span> . That is here dignitatis potentiaeve nomen<\/em> (Erasmus, Calvin, Grotius, and others), as Hom. Od.<\/em> xxiv. 93; Strabo, vi. p. 245 ( ), and the like (see Wolf, ad Dem. Lept.<\/em> p. 346; Jacobs, ad Anthol.<\/em> IX. p. 226), is not to be supposed on account of , since this makes the simple literal meaning name<\/em> the only possible one (comp. Plato, Soph.<\/em> p. 262 B); and, if Morus and Harless (comp. also Michaelis and Rckert) have supplied the notion underlying the preceding abstract nouns: “above every name, namely, of such character,” they have done so arbitrarily, as stands without restrictive addition. is quite general: any name whatever<\/em> ; from the heavenly powers, above which Christ is placed, the glance of the apostle stretches to every<\/em> (created) thing generally<\/em> , which may anyhow be named. Comp. , Eph 1:22<\/span> .<\/p>\n . . .] cannot belong to . . . (Morus, Koppe; comp. already Beza and Zanchius), since is an act<\/em> , which has taken place<\/em> in the , but it belongs to .: which is named in the present world-period, before the Parousia, and in the future one, after the Parousia. As to and , see on Mat 12:32<\/span> . “Natural and supernatural order of the world” (Schenkel), and similar conceptions, are not to be substituted for the historical idea.<\/p>\n [116] Ignatius, Trall<\/em> . 5, calls them . Comp. also Hermas, Past<\/em> . i. 3, 4. But if the . . . are angels<\/em> , they are also conceived of as personal<\/em> , not as “principles and potencies, powers, forces, ordinances, and laws” (Beyschlag, Christol. d. N.T.<\/em> p. 244), consequently in an abstract<\/em> sense. The abstract designation<\/em> has its basis in the fact that classes<\/em> or categories<\/em> of personal beings are expressed, just as, e.g.<\/em> , is said of human Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n