Ephesians 1:22–1:23

Ephesians 1:20-23 20. Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 20. Quam exeruit in Christo, dum illum excitavit a mortuis, et sedere fecit in dextera sua, in coelestibus; 21. 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; 21. Super omnem principatum, et potestatem, et virtutem, et dominationem, et omne nomen quod nominatur, non tantum in seculo hoc, sed etiam in futuro; 22. And hath put all things under his feet, and gave him to be the head over all things to the church, 22. Et omnia subjecit pedibus ejus, et ipsum posuit caput super omnia Ecclesiae, 23. Which is his body, the fullness of him that filleth all in all. 23. Quae est corpus ejus et complementum ejus, qui omnia in omnibus adimplet. 20. Which he wrought in Christ. The Greek verb is energesen, from which energeia is derived. It might run thus, According to the efficacy which he effected. But the translation which I have given conveys the same meaning, and is less harsh. With the greatest propriety does he enjoin us to contemplate this power in Christ; for in us it is hitherto concealed. "My strength," says he, "is made perfect in weakness." ( 2 Corinthians 12:9 .) In what do we excel the children of the world but in this, that our condition appears to be somewhat worse than theirs? Though sin does not reign, it continues to dwell in us, and death is still strong. Our blessedness, which lies in hope, is not perceived by the world. The power of the Spirit is a thing unknown to flesh and blood. A thousand distresses, to which we are daily liable, render us more despised than other men. Christ alone, therefore, is the mirror in which we can contemplate that which the weakness of the cross hinders from being clearly seen in ourselves. When our minds rise to a confident anticipation of righteousness, salvation, and glory, let us learn to turn them to Christ. We still lie under the power of death; but he, raised from the dead by heavenly power, has the dominion of life. We labor under the bondage of sin, and, surrounded by endless vexations, are engaged in a hard warfare, ( 1 Timothy 1:18 ;) but he, sitting at the right hand of the Father, exercises the highest government in heaven and earth, and triumphs gloriously over the enemies whom he has subdued and vanquished. We lie here mean and despised; but to him has been "given a name" ( Philippians 2:9 ,) which angels and men regard with reverence, and devils and wicked men with dread. We are pressed down here by the scantiness of all our comforts: but he has been appointed by the Father to be the sole dispenser of all blessings. For these reasons, we shall find our advantage in directing our views to Christ, that in him, as in a mirror, we may see the glorious treasures of Divine grace, and the unmeasurable greatness of that power, which has not yet been manifested in ourselves. And set him at his own right hand. This passage shews plainly, if any one does, what is meant by the right hand of God. It does not mean any particular place, but the power which the Father has bestowed on Christ, that he may administer in his name the government of heaven and earth. It is idle, therefore, to inquire why Stephen saw him standing, ( Acts 7:55 ,) while Paul describes him as sitting at God's right hand. The expression does not refer to any bodily posture, but denotes the highest royal power with which Christ has been invested. This is intimated by what immediately follows, far above all principality and power: for the whole of this description is added for the purpose of explaining what is meant by the right hand. God the Father is said to have raised Christ to "his right hand," because he has made him to share in his government, because by him he exerts all his power; the metaphor being borrowed from earthly princes, who confer the honor of sitting along with themselves on those whom they have clothed with the highest authority. As the right hand of God fills heaven and earth, it follows that the kingdom and power of Christ are equally extensive. It is in vain, therefore, to attempt to prove that, because Christ sitteth at the right hand of God, he dwells in heaven alone. His human nature, it is true, resides in heaven, and not in earth; but that argument is foreign to the purpose. The expression which follows, in heavenly places, does not at all imply that the right hand of God is confined to heaven, but directs us to contemplate the heavenly glory amidst which our Lord Jesus dwells, the blessed immortality which he enjoys, and the dominion over angels to which he has been exalted. 21. Far above all principality, and power, and might, and dominion. All these names, there can be no doubt, are applied to angels, who are so denominated, because, by means of them, God exercises his power, and might, and dominion. He permits them to share, as far as is competent to creatures, what belongs to himself, and even gives to them his own name; for we find that they are called 'lhym, (elohim,) gods. From the diversity of names we conclude that there are various orders of angels; but to attempt to settle these with exactness, to fix their number, or determine their ranks, would not merely discover foolish curiosity, but would be rash, wicked, and dangerous. But why did he not simply call them Angels? I answer, it was to convey exalted views of the glory of Christ that Paul employed those lofty titles. As if he had said, "There is nothing so elevated or excellent, by whatever name it may be named, that is not subject to the majesty of Christ." There was an ancient superstition, prevalent both among Jews and Gentiles, falsely attributing to angels many things, in order to draw away their minds from God himself, and from the true Mediator. Paul constantly labors to prevent this imaginary lustre of angels from dazzling the eyes of men, or obscuring the brightness of Christ; and yet his utmost exertions could not prevent "the wiles of the devil"( Ephesians 6:11 ) from succeeding in this matter. Thus we see how the world, through a superstitious dread of angels, departed from Christ. It was indeed the unavoidable consequence of the false opinions entertained respecting angels, that the pure knowledge of Christ disappeared. Above every name that is named. Name is here taken for largeness, or excellence; and to be named means to enjoy celebrity and praise. The age that is to come is expressly mentioned, to point out that the exalted rank of Christ is not temporal, but eternal; and that it is not limited to this world, but shines illustriously in the kingdom of God. For this reason, too, Isaiah calls him, ( Isaiah 9:6 ,) The Father of the future age. In short, the glories of men and angels are made to hold an inferior place, that the glory of Christ, unequalled and unapproached, may shine above them all. 22. And gave him to be the head. He was made the head of the Church, on the condition that he should have the administration of all things. The apostle shews that it was not a mere honorary title, but was accompanied by the entire command and government of the universe. The metaphor of a head denotes the highest authority. I am unwilling to dispute about a name, but we are driven to it by the base conduct of those who flatter the Romish idol. Since Christ alone is called "the head," all others, whether angels or men, must rank as members; so that he who holds the highest place among his fellows is still one of the members of the same body. And yet they are not ashamed to make an open avowal that the Church will be akephalon, without a head, if it has not another head on earth besides Christ. So small is the respect which they pay to Christ, that, if he obtain undivided that honor which his Father has bestowed upon him, the Church is supposed to be disfigured. This is the basest sacrilege. But let us listen to the Apostle, who declares that the Church is His body, and, consequently, that those who refuse to submit to Him are unworthy of its communion; for on Him alone the unity of the Church depends. 23. The fullness of him that filleth all in all. This is the highest honor of the Church, that, until He is united to us, the Son of God reckons himself in some measure imperfect. What consolation is it for us to learn, that, not until we are along with him, does he possess all his parts, or wish to be regarded as complete! Hence, in the First Epistle to the Corinthians, [ 1 Corinthians 12:12-31 ] when the apostle discusses largely the metaphor of a human body, he includes under the single name of Christ the whole Church. That filleth all in all. This is added to guard against the supposition that any real defect would exist in Christ, if he were separated from us. His wish to be filled, and, in some respects, made perfect in us, arises from no want or necessity; for all that is good in ourselves, or in any of the creatures, is the gift of his hand; and his goodness appears the more remarkably in raising us out of nothing, that he, in like manner, may dwell and live in us. There is no impropriety in limiting the word all to its application to this passage; for, though all things are regulated by the will and power of Christ, yet the subject of which Paul particularly speaks is the spiritual government of the Church. There is nothing, indeed, to hinder us from viewing it as referring to the universal government of the world; but to limit it to the case in hand is the more probable interpretation.

{21} And hath put all things under his feet, and gave him to be the {b} head over all things to the church, (21) So that we should not think that the excellent glory of Christ is a thing with which we have nothing to do, he witnesses that Christ was appointed by God the Father as head over all the Church, and therefore the body must be joined to this head, which otherwise would be a maimed thing, without the members. However, this is not because of necessity (seeing that it is rather the Church which is made alive and sustained by the holy power of Christ, so it is far from being true that he needs the fulness of it), but because of the infinite goodwill and pleasure of God, who condescends to join us to his Son. (b) Insomuch that there is nothing that is not subject to him.

All things; either all his enemies, as Psalm 110:1 , all except the church, which is said to be his body; or all things more generally, of which he spake before, angels and men; all are made subject to Christ, 1 Peter 3:22 . Hath put all things under his feet; put them into a perfect and full subjection to him. Objection. All things are not yet put under him. Answer. 1. All things are so put under him that he can do with them what he please, break all his enemies in pieces when he will, though for many reasons he yet doth it not. 2. They are begun to be subjected to him, and by degrees shall be further subjected, till they be perfectly and absolutely subjected unto him, de facto, as already they are de jure. And gave him; appointed, or constituted, or made him. To be head; a mystical head; such a one not only as a king is to his subjects, to rule them externally by his laws, but such as a natural head is to the body, which it governs by way of influence, conveying spirits to it, and so causing and maintaining sense and motion in it, Ephesians 4:16 Colossians 2:19 . Over all things; either: 1. God hath chiefly, and above all before mentioned, given Christ to be the Head of the church; q.d. Though he be King and Lord of all, yet God hath made him the only proper Head to the church only; God hath set him above principalities and powers, but especially hath appointed him to be the Head of the church. Or: 2. Over all things may be meant, for the communication of all good things to the church, and performing all offices of a Head to her; a Head to the church, with a power over all things for her good. To the church; the catholic church, or whole collection of believers throughout the world, and in all ages of it. things under his feet; put them into a perfect and full subjection to him. Objection. All things are not yet put under him. Answer. 1. All things are so put under him that he can do with them what he please, break all his enemies in pieces when he will, though for many reasons he yet doth it not. 2. They are begun to be subjected to him, and by degrees shall be further subjected, till they be perfectly and absolutely subjected unto him, de facto, as already they are de jure. And gave him; appointed, or constituted, or made him. To be head; a mystical head; such a one not only as a king is to his subjects, to rule them externally by his laws, but such as a natural head is to the body, which it governs by way of influence, conveying spirits to it, and so causing and maintaining sense and motion in it, Ephesians 4:16 Colossians 2:19 . Over all things; either: 1. God hath chiefly, and above all before mentioned, given Christ to be the Head of the church; q.d. Though he be King and Lord of all, yet God hath made him the only proper Head to the church only; God hath set him above principalities and powers, but especially hath appointed him to be the Head of the church. Or: 2. Over all things may be meant, for the communication of all good things to the church, and performing all offices of a Head to her; a Head to the church, with a power over all things for her good. To the church; the catholic church, or whole collection of believers throughout the world, and in all ages of it.

And hath put all things under his feet,.... These words are taken out of Psalm 8:6 . See Gill on 1 Corinthians 15:27 . And gave him to be the head over all things to the church; the Vulgate Latin version reads, "and gave him to be the head over every church", or "all the church"; the Ethiopic version, "the whole church"; which intends not barely professors of religion, or a family of faithful persons, or a particular congregation, in which sense the word is sometimes used; but the whole body of God's elect, the church, which is built on Christ the rock, for which he gave himself, and which is the general assembly and church of the firstborn, whose names are written in heaven: Christ is an head to this church; in what sense he is so; see Gill on 1 Corinthians 11:3 . And this headship of Christ is the gift of God; and it is an honourable gift to him, as Mediator; it is a glorifying of him, and a giving him in all things the pre-eminence; and it is a free grace gift to the church, and a very special, valuable, and excellent one, and of infinite benefit and advantage to it; and which is expressed in his being head "over all things" to it; to overrule all things for its good; to communicate all good things to it; and to perform all the good offices of an head for it: the Syriac version reads, "and him who is above all things, he gave to be the head to the church" even him who is God over all, blessed for evermore.

God has laid up spiritual blessings for us in his Son the Lord Jesus; but requires us to draw them out and fetch them in by prayer. Even the best Christians need to be prayed for: and while we hear of the welfare of Christian friends, we should pray for them. Even true believers greatly want heavenly wisdom. Are not the best of us unwilling to come under God's yoke, though there is no other way to find rest for the soul? Do we not for a little pleasure often part with our peace? And if we dispute less, and prayed more with and for each other, we should daily see more and more what is the hope of our calling, and the riches of the Divine glory in this inheritance. It is desirable to feel the mighty power of Divine grace, beginning and carrying on the work of faith in our souls. But it is difficult to bring a soul to believe fully in Christ, and to venture its all, and the hope of eternal life, upon his righteousness. Nothing less than Almighty power will work this in us. Here is signified that it is Christ the Saviour, who supplies all the necessities of those who trust in him, and gives them all blessings in the richest abundance. And by being partakers of Christ himself, we come to be filled with the fulness of grace and glory in him. How then do those forget themselves who seek for righteousness out of him! This teaches us to come to Christ. And did we know what we are called to, and what we might find in him, surely we should come and be suitors to him. When feeling our weakness and the power of our enemies, we most perceive the greatness of that mighty power which effects the conversion of the believer, and is engaged to perfect his salvation. Surely this will constrain us by love to live to our Redeemer's glory.

22. put … under—Greek, "put in subjection under" (Ps 8:6; 1Co 15:27). gave … to the church—for her special advantage. The Greek order is emphatic: "HIM He gave as Head over all things to the Church." Had it been anyone save Him, her Head, it would not have been the boon it is to the Church. But as He is Head over all things who is also her Head (and she the body), all things are hers (1Co 3:21-23). He is OVER ("far above") all things; in contrast to the words, "TO the Church," namely, for her advantage. The former are subject; the latter is joined with Him in His dominion over them. "Head" implies not only His dominion, but our union; therefore, while we look upon Him at the right hand of God, we see ourselves in heaven (Re 3:21). For the Head and body are not severed by anything intervening, else the body would cease to be the body, and the Head cease to be the Head [Pearson from Chrysostom].

And hath put all things under his feet - See the notes at 1 Corinthians 15:27 . And gave him to be the head over all things - Appointed him to be the supreme ruler. To the church - With reference to the church, or for ira benefit and welfare: see the notes or, John 17:2 . The universe is under his control and direction for the welfare of his people. (1) all the elements - the physical works of God - the winds and waves - the seas and rivers - all are under him, and all are to be made tributary to the welfare of the church. (2) earthly kings and rulers; kingdoms and nations are under his control. Thus far Christ has controlled all the wicked rulers of the earth, and they have not been able to destroy that church which he redeemed with his own blood. (3) angels in heaven, with all their ranks and orders, are under his control with reference to the church; see the notes at Hebrews 1:14 ; compare Matthew 26:53 . (4) fallen angels are under his control, and shall not be able to injure or destroy the church. See the notes at Matthew 16:18 . The church, therefore, is safe. All the great powers of heaven, earth, and hell, are made subject to its Head and King; and no weapon that is formed against it shall prosper.

Ephesians 1:22 And hath put all things under his feet . Christ is not only exalted above all creatures, but he has dominion over them; all are placed in absolute subjection to him. They are under his feet. This passage is a quotation from Psalms 8:7 . It is applied to Christ by this same apostle in 1 Corinthians 15:27 , and Hebrews 2:8 . In both of these passages the word all is pressed to the full extent of its meaning. It is made to include all creatures, all capable of subjection; all beings save God alone, are made subject to man in the person of Jesus Christ, the Lord of lords, and King of kings. There are two principles on which the application of this passage of Psalms 8:1-9 to Christ may be explained. The one is that the Psalm is a prophetic exhibition of the goodness of God to Christ, and of the dominion to be given to him. There is nothing, however, in the contents of the Psalm to favor the assumption of its having special reference to the Messiah. The other principle admits the reference of the Psalm to men generally, but assumes its full meaning to be what the apostle here declares it to be, viz., that the dominion which belongs to man is nothing less than universal. But this dominion is realized only in the Man Christ Jesus, and in those who are associated with him in his kingdom. This latter mode of explanation satisfies all the exigencies both of the original Psalm and of the passages where it is quoted in the New Testament. And gave him to be head over all things to the church , καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ . This may mean either, he gave him to the church as her head; or, he constituted him head for the church. The former is more consistent with the meaning of the verb δίδωμι . It may, however, also signify to constitute; see Ephesians 4:11 , and compare 1 Corinthians 12:28 . In either case, Christ is declared to be head not of the universe, but of the church. This being admitted, ὑπὲρ πάντα may be taken in immediate connection with κεφαλὴν , head over all , i.e. supreme head. This does not mean head over all the members of the church, as the Vulgate translates; caput super omnem ecclesiam; for πάντα and ἐκκλησίᾳ are not grammatically connected; but simply supreme head. Or we may adopt the interpretation of Chrysostom: τὸν ὀντα ὑπὲρ πάντα τὰ ὀρώμενα καὶ τὰ νοούμενα Χριστόν , “Him, who is over all things visible and invisible, he gave to the church as her head.” This gives a good sense, but supposes an unnatural tra)ection of the words. Luther also transposes the words: Und hat ihn gesetzt zum Haupt der Gemeinde über alles . So does De Wette: Und ihn gesetzet über alles zum Haupte der Gemeinde , And placed him over all Christ is the head of the church . In all these interpretations the main idea is retained; viz., that Christ is the head of the church. As in Colossians 2:10 , it is said Christ is ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας , the head of all principality and power , in the sense of supreme ruler; and as here in the immediately preceding context he is said to be exalted over all principality and power, and in the following context he is said to be the head of the church, which is his body, the two ideas may be here combined. ‘Him he gave as head over all things, as head to his church.’ — This is Meyer’s interpretation. He, the exalted Savior, the incarnate Son of God, seated as head of the universe, is made head of his church. This view of the passage has the advantage of giving πάντα the same reference here that it has in the preceding verse. All things are placed under his feet, and he head over all things, is head of the church. The sense in which Christ is the head of the church, is that he is the source of its life, its supreme ruler, ever present with it, sympathizing with it, and loving it as a man loves his own flesh. See Ephesians 4:15 , Ephesians 4:16 ; Ephesians 5:23 , Ephesians 5:29 ; Romans 12:5 ; 1 Corinthians 12:17 . Intimate union, dependence, and community of life, are the main ideas expressed by this figure.