Rule, Authority, Power, and Dominion
Ephesians 1:21
Verse 21 describes the supremacy of Christ as the ruler over all powers; the text in Greek continues without a break from verse 20, “above every rule …” etc. Most translators will find it better to begin the verse with a new sentence, as TEV does. The four synonyms (RSV “rule … authority … power … dominion”) indicate spiritual powers which are here not primarily regarded as evil, but which simply exist. In Jewish thought these powers were viewed as angels, of which there were ranks and degrees, or as spirits (evil); in Greek thought they were seen as lesser gods and powers. The author here takes their existence for granted and does not argue about it. See a similar list in Colossians 1:16, where the words appear in the plural; of the four words used here in Ephesians 1:21, three of them are also in the Colossians passage; the only difference is that Colossians has “throne” (first word) and Ephesians has “power” (third word).
It is good if translations will indicate, as TEV has done, that these powers and authorities are spiritual, or heavenly. Since these were thought of as real beings and not simply as abstract forces at work, it may be necessary to say “those spirits (or, angels) in heaven that rule and have authority.”
In a number of languages it is not possible to distinguish neatly and clearly between rulers, authorities, powers, and lords. Moreover, it may not be easy to speak of “ruling there above.” However, the first part of verse 21 may be expressed in some instances as “there Christ rules with more authority than any and all who may rule in the sky.” It may be necessary to use “sky” rather than “heaven,” since the use of “heaven” would seem to imply that Christ was ruling over God.
To complete the list the writer adds “and every (other) name that is named not only in this age but also in the coming (age).” The word “name” here stands for titles of authority; see the same thought expressed in Philippians 2:9–11; Hebrews 1:4; 1 Peter 3:22.
In some languages the term for title is simply “the name for a task,” that is, a name which defines a function. Accordingly, he has a title superior to all titles of authority may be expressed as “the name which Christ has for his task is greater than any and all other such names.”
The Greek word translated world means “age,” and the expressions “this age” and “the coming age” define history in terms of time. In Jewish thought “the coming age” was the Messianic age in contrast with the present age, which is the age before the coming of the Messiah. The New Testament concept sees “this age” as essentially bad, under the power of evil spiritual beings or the Devil; “the coming age” is the one in which God, with Christ, will abolish the power of evil and reign supreme. The Greek word can also mean “world”; see Hebrews 1:2; 11:3; and so here the translation this world … the next is possible (Phps and others). The whole phrase is meant to say, quite succinctly, “in every time and place”: nowhere at any time will there be any power greater than that which belongs to the exalted Christ.
There may be a number of problems involved in rendering in this world and in the next, since it may suggest a cosmology quite different from what is intended in the Greek text. One of the simplest equivalents of in this world and in the next is simply “now and for any time in the future” or “now and always” or “what now exists or what will exist.”
Bratcher, Robert G., and Eugene Albert Nida. A Handbook on Paul’s Letter to the Ephesians. New York: United Bible Societies, 1993. Print. UBS Handbook Series.
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