the Week of Christ the King / Proper 29 / Ordinary 34
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Read the Bible
THE MESSAGE
Ephesians 1:21
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalDevotionals:
- DailyParallel Translations
He put Christ over all rulers, authorities, powers, and kings. He gave him authority over everything that has power in this world or in the next world.
far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in that which is to come;
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:
far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come.
far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come.
God has put Christ over all rulers, authorities, powers, and kings, not only in this world but also in the next.
far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come:
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:
far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come.
far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come.
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.
high above all other government and authority and power and dominion, and every title of sovereignty used either in this Age or in the Age to come.
aboue ech principat, and potestat, and vertu, and domynacioun, and aboue ech name that is named, not oneli in this world, but also in the world to comynge;
far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come:
far above all rule and authority, power and dominion, and every name that is named, not only in this age, but also in the one to come.
There Christ rules over all forces, authorities, powers, and rulers. He rules over all beings in this world and will rule in the future world as well.
far above all rule and authority and power and dominion [whether angelic or human], and [far above] every name that is named [above every title that can be conferred], not only in this age and world but also in the one to come.
far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come:
Far over all rule and authority and power and every name which is named, not only in the present order, but in that which is to come:
far above every ruler, authority, power, dominion or any other name that can be named either in the ‘olam hazeh or in the ‘olam haba.
above every principality, and authority, and power, and dominion, and every name named, not only in this age, but also in that to come;
He is far above every ruler, authority, power, dominion, and every name that can be named, not only in the present age but also in the one to come.Romans 8:38; Philippians 2:9-10; Colossians 1:16; Hebrews 1:4;">[xr]
and powers, and mighty ones, and rulers, and above every name that is named, not only in this world, but also in (that) to come;
high above all principalities, and authorities, and powers, and lordships, and above every name that is named, not only in this world but also in that to come:
Farre aboue all principalitie, and power, and might, and dominion, and euery name that is named, not onely in this world, but also in that which is to come:
Now he is far above any ruler or authority or power or leader or anything else—not only in this world but also in the world to come.
This place was given to Christ. It is much greater than any king or leader can have. No one else can have this place of honor and power. No one in this world or in the world to come can have such honor and power.
far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the age to come.
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,
Far above all angels and power, and might, and dominion, and every name that is named, not only in this world but also in the world which is to come:
Over-above all principality, authority, and power, and lordship, and every name that is named, not only in this age, but also in the coming one,
Above all principality and power and virtue and dominion and every name that is named, not only in this world, but also in that which is to come.
Farre aboue all rule, and power, and myght, and dominion, and euery name that is named, not in this worlde only, but also in the worlde to come.
Christ rules there above all heavenly rulers, authorities, powers, and lords; he has a title superior to all titles of authority in this world and in the next.
far above every ruler and authority, power and dominion, and every title given, not only in this age but also in the one to come.
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:
above all rule and authority and power and lordship and every name named, not only in this age but also in the coming one,
far above all rule, and authority, and power, and lordship, and every name having been named, not only in this age, but also in the coming age ;
far above all principality, and authority, and might, and lordship, and every name named, not only in this age, but also in the coming one;
aboue all rule, power, and mighte, and dominacio, and aboue all that maye be named, not onely in this worlde, but also in ye worlde to come.
far above all the principalities, all the powers, all the potentates, all the dominations, and whatever order can be named, not only in this age, but also in the age to come:
far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come.
far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come.
We follow a man who God gave all authority in heaven and earth to.
far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come.
far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
above: Philippians 2:9, Philippians 2:10, Colossians 2:10, Hebrews 1:4
principality: Ephesians 3:10, Ephesians 6:12, Daniel 7:27, Romans 8:38, Romans 8:39, Colossians 1:15, Colossians 1:16, Colossians 2:15, Hebrews 4:14, 1 Peter 3:22
every: Matthew 28:19, Acts 4:12, Philippians 2:9-11, Revelation 19:12, Revelation 19:13
in that: Matthew 25:31-36, Matthew 28:18, John 5:25-29, Hebrews 2:5, Revelation 20:10-15
Reciprocal: Job 25:2 - Dominion Psalms 8:5 - hast Psalms 69:29 - let thy Psalms 97:9 - high Psalms 103:19 - his kingdom Psalms 113:7 - out of Song of Solomon 5:11 - head Isaiah 6:1 - high Isaiah 9:6 - the government Isaiah 33:5 - he dwelleth Ezekiel 1:26 - over Ezekiel 34:24 - a prince Daniel 7:13 - and they Daniel 12:1 - the great Micah 4:8 - the first Luke 10:22 - All things John 3:31 - that cometh John 13:3 - knowing Ephesians 3:15 - the whole Ephesians 4:6 - who Hebrews 2:8 - hast
Cross-References
God spoke: "Earth, generate life! Every sort and kind: cattle and reptiles and wild animals—all kinds." And there it was: wild animals of every kind, Cattle of all kinds, every sort of reptile and bug. God saw that it was good.
God spoke: "Let us make human beings in our image, make them reflecting our nature So they can be responsible for the fish in the sea, the birds in the air, the cattle, And, yes, Earth itself, and every animal that moves on the face of Earth." God created human beings; he created them godlike, Reflecting God's nature. He created them male and female. God blessed them: "Prosper! Reproduce! Fill Earth! Take charge! Be responsible for fish in the sea and birds in the air, for every living thing that moves on the face of Earth."
God looked over everything he had made; it was so good, so very good! It was evening, it was morning— Day Six.
"All the buried dead are in torment, and all who've been drowned in the deep, deep sea. Hell is ripped open before God, graveyards dug up and exposed. He spreads the skies over unformed space, hangs the earth out in empty space. He pours water into cumulus cloud-bags and the bags don't burst. He makes the moon wax and wane, putting it through its phases. He draws the horizon out over the ocean, sets a boundary between light and darkness. Thunder crashes and rumbles in the skies. Listen! It's God raising his voice! By his power he stills sea storms, by his wisdom he tames sea monsters. With one breath he clears the sky, with one finger he crushes the sea serpent. And this is only the beginning, a mere whisper of his rule. Whatever would we do if he really raised his voice!"
Then God assigned a huge fish to swallow Jonah. Jonah was in the fish's belly three days and nights.
Then God spoke to the fish, and it vomited up Jonah on the seashore.
Gill's Notes on the Bible
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.
Barnes' Notes on the Bible
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 Philippians 2:9; Colossians 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 Romans 8:38.
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.
Clarke's Notes on the Bible
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.
"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:
