Dominion

Dominion [Heb. mashal, memshalah, mimshal, radah; Aram. sholtan; Grk. kratos, kyriotēs, kyrieuō]. Power and authority to rule over someone or something; kingdom.

In the OT (NKJV) the English term “dominion” translates several Hebrew words that are associated with the idea of having power, authority, and control. The concept of “dominion” appears first in the creation narrative where humankind was given dominion over creation (Gen 1:26, 28; cf. Ps 8:6). Some scholars critique the concept of dominion from the perspective of ecological ethics arguing that it is harmful, but the dominion given to the first human beings should not be understood as an anthropocentric, abusive concept. Rather it is to be seen theocentrically, as a kind of stewardship or custodianship within creation. Clearly, the narrative acknowledges some form of primacy granted to human beings: God instructed them to rule over the rest of the creation. While the basis for their domination is both biological and theological, it must be emphasized that the dominion described in Genesis 1:26–28 does not justify any kind of violence, abuse, or wrongful exploitation of the land. Human beings were rather to follow a servant-kingship model. Thus, the idea of dominion in the Bible should be approached through the lenses of the creation narrative according to which dominion is God’s gift for human beings to be practiced in the context of servanthood.  

In the OT the God of Israel is continually portrayed as the main source and provider of dominion, a role that is closely and inextricably associated with His sovereignty. Dominion belongs to God (Job 25:2; Ps 72:8) and it will “endure throughout all generations” (Pss 103:22; 114:2)—a fact that is affirmed even by some foreign rulers such as Nebuchadnezzar (Dan 4:3, 34). God is the one who gives dominion to earthly kings such as David (2 Chr 13:5), Solomon (1 Kgs 9:19; 2 Chr 8:6), and Hezekiah (1 Kgs 20:13; Isa 39:2). Since these kings are described as good kings, we may say that they partially implemented the original vision of the idea of dominion that is described in Genesis 1:26–28.

Unfortunately, in human history, dominion has very often been perverted by harmful and damaging exercise of authority in the political sphere. Accordingly, the OT describes a number of Gentile kings who had dominion over the people of God. Several rulers of foreign powers subdued and oppressed the people of Israel (e.g., Exod 1-2; Judg 3-13). The concept of dominion appears several times in the book of Daniel. For example, Nebuchadnezzar is said to have exercised “dominion to the end of the earth” (Dan 4:22). Like him, subsequent kings received dominion from God (Dan 2:21, 36; 7:6). Some oppressed God’s people in the exercise of their dominion (Dan 1:1-2; 7:25). And others engaged in battles for dominion (Dan 11:5–6). However, God has the right and the power to take away dominion from earthly rulers (Dan 2:21; 7:12, 26). God’s dominion is everlasting (Dan 2:44-45; 4:3, 34; 6:26), and dominion will be given to the Son of Man and His people (Dan 7:27; cf. Isa 9:6-7; Mic 4:8).

In some passages, dominion is used metaphorically. In this sense, sin is described as a power that has dominion over a person (Ps 49:14): the psalmist prays to God to help him to overcome sin by gaining dominion over it (Pss 19:13; 119:133).

The term “dominion” appears less frequently in the NT (10 times). However, there are some significant developments of the concept in the NT. The kingdom of God, the central message of John the Baptist and Jesus, expresses the concept of God’s dominion. Christ’s first advent inaugurated the breaking in of the kingdom which will come in its full consummation at His second coming (Mark 1:14–15; Luke 11:2). Jesus is the Lord to whom belong all authority in heaven and on earth (Matt 28:18). He has dominion over all people and even evil spirits (1 Pet 3:22), as well as all conditions such as sin (Mark 2:10) and death (Matt 28:1–7).

The idea of dominion is additionally developed in the Pauline writings where Jesus is described as a second Adam who restores God’s kingdom on the earth (Rom 5:12–21). Paul also refers to the concept of dominion in describing supernatural cosmic powers and authorities, likely of angelic or demonic nature, over which Jesus has power (Eph 1:21; Col 1:16). However, Paul primarily uses the term “dominion” in the context of spiritual warfare. Christians wage war against sin, but Christ has provided victory over sin and death so that these do not have dominion over believers (Rom 6:9, 14). Glory and dominion belong to Jesus Christ forever and ever (1 Pet 4:11; 5:11; Jude 25; Rev 1:6). See also King, God as; King, Christ as; Kingdom of God.