being invested with this peculiar dominion. Thus in the second Psalm, it is said, “Thou art my Son; ask of me, I will give thee the heathen for thine inheritance, ἄς. That is, because thou art my son, ask and I will give thee this dominion. And in the first chapter of the epistle to the Hebrews, it is said, The Son, being the brightness of the Father’s glory, and the express image of his person, and upholding a.. things by the word of his power, is set down at the right hand of the majesty on high. That is, because he is of the same nature with the Father and possesses the same almighty power, he is associated with him in his dominion. While the divine nature of Christ is the necessary condition of his exaltation, his mediatorial work is the immediate ground of the Theanthropos, God manifested in the flesh, being invested with this universal dominion. This is expressly asserted, as in Phil. 2, 9. Though equal with God, he humbled himself to become obedi- ent unto death, wherefore also God hath highly exalted him.
In illustration of the exaltation of Christ mentioned in y. 20, the apostle here says, He is seated ὑπὲρ ἄνω, up above, high above all principality, and power, and might, and dominion. That these terms refer to angels is plain from the context, and from such passages as Rom. 8, 38. Col. 1, 16. Eph. 3, 10. 6,12. Where angels are either expressly named, or the powers spoken of are said to be in heaven, or they are opposed to “flesh and blood,” i. e. man, as a different order of beings. The origin of the application of these terms