ἐν τοῖς οὐρανοῖς καὶ [τὰ] ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τα
ἐν τοῖς οὐρανοῖς, κ.τ.λ.] This division of the universe is not the same
with the following, as if [τὰ] ἐν τοῖς οὐρανοῖς were equivalent to τὰ
ἀόρατα and [τὰ] ἐπὶ τῆς γῆς to τὰ ὁρατά. It should rather be compared
with Gen. i. 1 ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, ii. 1
συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσμος αὐτῶν, xiv. 19 ὃς
ἔκτισεν τὸν οὐρανὸν καὶ τὴν γῆν, Rev. x. 6 ὃς ἔκτισεν τὸν οὐρανὸν καὶ τὰ
ἐν αὐτῳ καὶ τὴν γῆν καὶ τὰ ἐν αὐτῃ. It is a classification by
_locality_, as the other is a classification by _essences_. Heaven and
earth together comprehend all space; and all things whether material or
immaterial are conceived for the purposes of the classification as
having their abode in space. Thus the sun and the moon would belong to
ὁρατά, but they would be ἐν τοῖς οὐρανοῖς; while the human soul would be
classed among ἀόρατα but would be regarded as ἐπὶ τῆς γῆς; see below
ver. 20.
It is difficult to say whether τὰ ... τα should be expunged or retained.
The elements in the decision are; (1) The facility either of omission or
of addition in the first clause, owing to the termination of πάντα: (2)
The much greater authority for the omission in the first clause than in
the second. These two combined suggest that τὰ was omitted accidentally
in the first clause, and then expunged purposely in the second for the
sake of uniformity. On the other hand there is (3) The possibility of
insertion in both cases either for the sake of grammatical completeness
or owing to the parallel passages, ver. 20, Ephes. i. 10. On the whole
the reasons for their omission preponderate. At all events we can hardly
retain the one without the other.
τὰ ὀρατὰ κ.τ.λ.] ‘Things material and immaterial,’ or, according to the
language of philosophy, φαινόμενα and νούμενα: comp. Plato _Phæd._ 79 A
θῶμεν οὖν, εἰ βούλει, ἔφη, δύο εἴδη τῶν ὄντων, τὸ μὲν ὁρατόν, τὸ δὲ
ἀειδές, κ.τ.λ.
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ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες, εἴτε ἀρχαὶ εἴτε
εἴτε κ.τ.λ.] ‘_whether they be thrones or lordships, etc._’ The
subdivision is no longer exhaustive. The Apostle singles out those
created beings that from their superior rank had been or might be set in
rivalry with the Son.
A comparison with the parallel passage Ephes. i. 21, ὑπεράνω πάσης ἀρχῆς
καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς κ.τ.λ., brings out
the following points:
(1) No stress can be laid on the sequence of the names, as though St
Paul were enunciating with authority some precise doctrine respecting
the grades of the celestial hierarchy. The names themselves are not the
same in the two passages. While ἀρχή, ἐξουσία, κυριότης, are common to
both, θρόνος is peculiar to the one and δύναμις to the other. Nor again
is there any correspondence in the sequence. Neither does δύναμις take
the place of θρόνος, nor do the three words common to both appear in the
same order, the sequence being ἀρχ. ἐξ. [δύν.] κυρ. in Eph. i. 21, and
[θρόν.] κυρ. ἀρχ. ἐξ. here.
(2) An expression in Eph. i. 21 shows the Apostle’s _motive_ in
introducing these lists of names: for he there adds καὶ παντὸς ὀνόματος
ὀνομαζομένον οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι, i.e.
‘of every dignity or title (whether real or imaginary) which is
reverenced,’ etc.; for this is the force of παντὸς ὀνόματος ὀνομαζομένον
(see the notes on Phil. ii. 9, and Eph. _l.c._). Hence it appears that
in this catalogue St Paul does not profess to describe objective
realities, but contents himself with repeating subjective opinions. He
brushes away all these speculations without enquiring how much or how
little truth there may be in them, because they are altogether beside
the question. His language here shows the same spirit of impatience with
this elaborate angelology, as in ii. 18.
(3) Some commentators have referred the terms used here solely to
earthly potentates and dignities. There can be little doubt however that
their chief and primary reference is to the orders of the celestial
hierarchy, as conceived by these Gnostic Judaizers. This appears from
the context; for the words τὰ ἀόρατα immediately precede this list of
terms, while in the mention of πᾶν τὸ πλήρωμα and in other expressions
the Apostle clearly contemplates the rivalry of _spiritual_ powers with
Christ. It is also demanded by the whole design and purport of the
letter, which is written to combat the worship paid to angels. The names
too, more especially θρόνοι, are especially connected with the
speculations of Jewish angelology. But when this is granted, two
questions still remain. First; are evil as well as good spirits
included, demons as well as angels? And next; though the primary
reference is to spiritual powers, is it not possible that the expression
was intended to be comprehensive and to include earthly dignities as
well? The clause added in the parallel passage, οὐ μόνον ἐν τῷ αἰῶνι
τούτῳ κ.τ.λ., encourages us thus to extend the Apostle’s meaning; and we
are led in the same direction by the comprehensive words which have
preceded here, [τὰ] ἐν τοῖς οὐρανοῖς κ.τ.λ. Nor is there anything in the
terms themselves which bars such an extension; for, as will be seen, the
combination ἀπχαὶ καὶ ἐξουσίαι is applied not only to good angels but to
bad, not only to spiritual powers but to earthly. Compare Ignat.
_Smyrn._ 6 τὰ ἐπουράνια καὶ ἡ δόξα τῶν ἀγγέλων καὶ οἱ ἄρχοντες ὀρατοί τε
καὶ ἀόρατοι.
Thus guided, we may paraphrase the Apostle’s meaning as follows: ‘You
dispute much about the successive grades of angels; you distinguish each
grade by its special title; you can tell how each order was generated
from the preceding; you assign to each its proper degree of worship.
Meanwhile you have ignored or you have degraded Christ. I tell you, it
is not so. He is first and foremost, Lord of heaven and earth, far above
all thrones or dominations, all princedoms or powers, far above every
dignity and every potentate—whether earthly or heavenly—whether angel or
demon or man—that evokes your reverence or excites your fear.’ See
above, pp. 103 sq.
Jewish and Judæo-Christian speculations respecting the grades of the
celestial hierarchy took various forms. In the _Testaments of the Twelve
Patriarchs_ (Levi 3), which as coming near to the Apostolic age supplies
a valuable illustration (see _Galatians_ p. 307 sq.), these orders are
arranged as follows: (1) θρόνοι, ἐξουσίαι, these two in the highest or
seventh heaven; (2) οἱ ἄγγελοι οἱ φέροντες τὰς ἀποκρίσεις τοῖς ἀγγέλοις
τοῦ προσώπου in the sixth heaven; (3) οἱ ἄγγελοι τοῦ προσώπου in the
fifth heaven; (4) οἱ ἄγιοι in the fourth heaven; (5) αἱ δυνάμεις τῶν
παρεμβολῶν in the third heaven; (6) τὰ πνεύματα τῶν ἐπαγωγῶν (i.e. of
visitations, retributions) in the second heaven: or perhaps the denizens
of the sixth and fifth heavens, (2) and (3), should be transposed. The
lowest heaven is not peopled by any spirits. In Origen _de Princ._ i. 5.
3, _ib._ i. 6. 2, I. pp. 66, 70 (comp. i. 8. 1, _ib._ p. 74), we have
five classes, which are given in an ascending scale in this order; (1)
angels (_sancti angeli_, τάξις ἀγγελική); (2) princedoms (_principatus_,
δύναμις ἀρχική, ἀρχαί); (3) powers (_potestates_, ἐξουσίαι); (4) thrones
(_throni vel sedes_, θρόνοι); (5) dominations (_dominationes_,
κυρίοτητες); though elsewhere, _in Ioann._ i. § 34, IV. p. 34, he seems
to have a somewhat different classification in view. In Ephrem Syrus
_Op. Syr._ I. p. 270 (where the translation of Benedetti is altogether
faulty and misleading) the ranks are these: (1) θεοί, θρόνοι,
κυριότητες; (2) ἀρχάγγελοι, ἀρχαί, ἐξουσίαι; (3) ἄγγελοι, δυνάμεις,
χερουβίμ, σεραφίμ; these three great divisions being represented by the
χιλίαρχοι, the ἐκατόνταρχοι, and the πεντηκόνταρχοι respectively in
Deut. i. 15, on which passage he is commenting. The general agreement
between these will be seen at once. This grouping also seems to underlie
the conception of Basil of Seleucia _Orat._ 39 (p. 207), who mentions
them in this order; θρόνοι, κυριότητες, ἀρχαί, ἐξουσίαι, δυνάμεις,
χερουβίμ, σεραφίμ. On the other hand the arrangement of the
pseudo-Dionysius, who so largely influenced subsequent speculations, is
quite different and probably later (Dion. Areop. _Op._ I. p. 75, ed.
Cord.); (1) θρόνοι, χερουβίμ, σεραφίμ; (2) ἐξουσίαι, κυριότητες,
δυνάμεις; (3) ἄγγελοι, ἀρχάγγελοι, ἀρχαι. But the earlier lists for the
most part seem to suggest as their common foundation a classification in
which θρόνοι, κυριότητες, belonged to the highest order, and ἀρχαί,
ἐξουσίαι to the next below. Thus it would appear that the Apostle takes
as an illustration the titles assigned to the two highest grades in a
system of the celestial hierarchy which he found current, and which
probably was adopted by these Gnostic Judaizers. See also the note on
ii. 18.
θρόνοι] In all systems alike these ‘thrones’ belong to the highest grade
of angelic beings, whose place is in the immediate presence of God. The
meaning of the name however is doubtful: (1) It may signify the
_occupants of thrones_ which surround the throne of God; as in the
imagery of Rev. iv. 4 κύκλοθεν τοῦ θρόνου θρόνοι εἴκοσι τέσσαρες (comp.
xi. 16, xx. 4). The imagery is there taken from the court of an earthly
king: see Jer. lii. 32. This is the interpretation given by Origen _de
Princ._ i. 5. 3 (p. 66), i. 6. 2 (p. 70) ‘judicandi vel regendi ...
habentes officium.’ Or (2) They were so called, as _supporting or
forming the throne of God_; just as the chariot-seat of the Almighty is
represented as resting on the cherubim in Ezek. i. 26, ix. 3, x. 1 sq.,
xi. 22, Ps. xviii. 10, 1 Chron. xxviii. 18. So apparently Clem. Alex.
_Proph. Ecl._ 57 (p. 1003) θρόνοι ἂν εἶεν ... διὰ τὸ ἀναπαύσθαι ἐν
αὐτοῖς τὸν Θεόν. From this same imagery of the prophet the later
mysticism of the Kabbala derived its name ‘wheels,’ which it gave to one
of its ten orders of Sephiroth. Adopting this interpretation, several
fathers identify the ‘thrones’ with the cherubim: e.g. Greg. Nyss. _ad
Eunom._ i (II. p. 349 sq.), Chrysost. _de Incompr. Nat._ iii. 5 (I. p.
467), Theodoret (_ad loc._), August. _in Psalm._ xcviii. § 3 (iv. p.
1061). This explanation was adopted also by the pseudo-Dionysius _de
Cœl. Hier._ 7 (I. p. 80), without however identifying them with the
cherubim; and through his writings it came to be generally adopted. The
former interpretation however is more probable; for (1) This highly
symbolical nomenclature accords better with a later stage of mystic
speculation, like the Kabbala; and (2) It seems natural to treat θρόνοι
as belonging to the same category with κυριότητες, ἀρχαί, ἐξουσίαι,
which are concrete words borrowed from different grades of human rank
and power. As implying _regal_ dignity, θρόνοι naturally stands at the
head of the list.
κυριότητες] ‘_dominations_,’ as Ephes. i. 21. These appear to have been
regarded as belonging to the first grade, and standing next in dignity
to the θρόνοι. This indeed would be suggested by their name.
ἀρχαί, ἐξουσίαι as Ephes. i. 21. These two words occur very frequently
together. In some places they refer to human dignities, as Luke xii. 11,
Tit. iii. 1 (comp. Luke xx. 20); in others to a spiritual hierarchy. And
here again there are two different uses: sometimes they designate good
angels, e.g. below ii. 10, Ephes. iii. 10; sometimes evil spirits, e.g.
ii. 15, Ephes. vi. 12: while in one passage at least (1 Cor. xv. 24)
both may be included. In Rom. viii. 38 we have ἀρχαὶ without ἐξουσίαι
(except as a v. l.), and in 1 Pet. iii. 22 ἐξουσίαι without ἀρχαί, in
connexion with the angelic orders.
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