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Commentary on Ephesians 1 verses 15–23
We have come to the last part of this chapter, which consists of Paul's earnest prayer to God in behalf of these Ephesians. We should pray for the persons for whom we give thanks. Our apostle blesses God for what he had done for them, and then he prays that he would do more for them. He gives thanks for spiritual blessings, and prays for further supplies of them; for God will for this be enquired of by the house of Israel, to do it for them. He has laid up these spiritual blessings for us in the hands of his Son, the Lord Jesus; but then he has appointed us to draw them out, and fetch them in, by prayer. We have no part nor lot in the matter, any further than we claim it by faith and prayer. One inducement to pray for them was the good account he had of them, of their faith in the Lord Jesus and love to all the saints, Eph 1:15. Faith in Christ, and love to the saints, will be attended with all other graces. Love to the saints, as such, and because they are such, must include love to God. Those who love saints, as such, love all saints, how weak in grace, how mean in the world, how fretful and peevish soever, some of them may be. Another inducement to pray for them was because they had received the earnest of the inheritance: this we may observe from the words being connected with the preceding ones by the particle wherefore. "Perhaps you will think that, having received the earnest, it should follow, therefore you are happy enough, and need take no further care: you need not pray for yourselves, nor I for you." No, quite the contrary. Wherefore - I cease not to give thanks for you, making mention of you in my prayers, Eph 1:16. While he blesses God for giving them the Spirit, he ceases not to pray that he would give unto them the Spirit (Eph 1:17), that he would give greater measures of the Spirit. Observe, Even the best of Christians need to be prayed for: and, while we hear well of our Christian friends, we should think ourselves obliged to intercede with God for them, that they may abound and increase yet more and more. Now what is it that Paul prays for in behalf of the Ephesians? Not that they might be freed from persecution; nor that they might possess the riches, honours, or pleasures of the world; but the great thing he prays for is the illumination of their understandings, and that their knowledge might increase and abound: he means it of a practical and experimental knowledge. The graces and comforts of the Spirit are communicated to the soul by the enlightening of the understanding. In this way he gains and keeps possession. Satan takes a contrary way: he gets possession by the senses and passions, Christ by the understanding. Observe,
I. Whence this knowledge must come from the God of our Lord Jesus Christ, Eph 1:17. The Lord is a God of knowledge, and there is no sound saving knowledge but what comes from him; and therefore to him we must look for it, who is the God of our Lord Jesus Christ (see Eph 1:3) and the Father of glory. It is a Hebraism. God is infinitely glorious in himself all glory is due to him from his creatures, and he is the author of all that glory with which his saints are or shall be invested. Now he gives knowledge by giving the Spirit of knowledge; for the Spirit of God is the teacher of the saints, the Spirit of wisdom and revelation. We have the revelation of the Spirit in the word: but will that avail us, if we have not the wisdom of the Spirit in the heart? If the same Spirit who indited the sacred scriptures do not take the veil from off our hearts, and enable us to understand and improve them, we shall be never the better. - In the knowledge of him, or for the acknowledgment of him; not only a speculative knowledge of Christ, and of what relates to him, but an acknowledgment of Christ's authority by an obedient conformity to him, which must be by the help of the Spirit of wisdom and revelation. This knowledge is first in the understanding. He prays that the eyes of their understanding may be enlightened, Eph 1:18. Observe, Those who have their eyes opened, and have some understanding in the things of God, have need to be more and more enlightened, and to have their knowledge more clear, and distinct, and experimental. Christians should not think it enough to have warm affections, but they should labour to have clear understandings; they should be ambitious of being knowing Christians, and judicious Christians.
II. What it is that he more particularly desire they should grow in the knowledge of. 1. The hope of his calling, Eph 1:18. Christianity is our calling. God has called us to it, and on that account it is said to be his calling. There is a hope in this calling; for those who deal with God deal upon trust. And it is a desirable thing to know what this hope of our calling is, to have such an acquaintance with the immense privileges of God's people, and the expectations they have from God, and with respect to the heavenly world, as to be quickened thereby to the utmost diligence and patience in the Christian course. We ought to labour after, and pray earnestly for, a clearer insight into, and a fuller acquaintance with, the great objects of a Christian's hopes. 2. The riches of the glory of his inheritance in the saints. Besides the heavenly inheritance prepared for the saints, there is a present inheritance in the saints; for grace is glory begun, and holiness is happiness in the bud. There is a glory in this inheritance, riches of glory, rendering the Christian more excellent and more truly honourable than all about him: and it is desirable to know this experimentally, to be acquainted with the principles, pleasures, and powers, of the spiritual and divine life. It may be understood of the glorious inheritance in or among the saints in heaven, where God does, as it were, lay forth all his riches, to make them happy and glorious, and where all that the saints are in possession of is transcendently glorious, as the knowledge that can be attained of this upon earth is very desirable, and must be exceedingly entertaining and delightful. Let us endeavour then, by reading, contemplation, and prayer, to know as much of heaven as we can, that we may be desiring and longing to be there. 3. The exceeding greatness of God's power towards those who believe, Eph 1:19. The practical belief of the all-sufficiency of God, and of the omnipotence of divine grace, is absolutely necessary to a close and steady walking with him. It is a desirable thing to know experimentally the mighty power of that grace beginning and carrying on the work of faith in our souls. It is a difficult thing to bring a soul to believe in Christ, and to venture its all upon his righteousness, and upon the hope of eternal life. It is nothing less than an almighty power that will work this in us. The apostle speaks here with a mighty fluency and copiousness of expression, and yet, at the same time, as if he wanted words to express the exceeding greatness of God's almighty power, that power which God exerts towards his people, and by which he raised Christ from the dead, Eph 1:20. That indeed was the great proof of the truth of the gospel to the world: but the transcript of that in ourselves (our sanctification, and rising from the death of sin, in conformity to Christ's resurrection) is the great proof to us. Though this cannot prove the truth of the gospel to another who knows nothing of the matter (there the resurrection of Christ is the proof), yet to be able to speak experimentally, as the Samaritans, "We have heard him ourselves, we have felt a mighty change in our hearts," will make us able to say, with the fullest satisfaction, Now we believe, and are sure, that this is the Christ, the Son of God. Many understand the apostle here as speaking of that exceeding greatness of power which God will exert for raising the bodies of believers to eternal life, even the same mighty power which he wrought in Christ when he raised him, etc. And how desirable a thing must it be to become at length acquainted with that power, by being raised out of the grave thereby unto eternal life!
Having said something of Christ and his resurrection, the apostle digresses a little from the subject he is upon to make some further honourable mention of the Lord Jesus and his exaltation. He sits at the Father's right hand in the heavenly places, etc., Eph 1:20, Eph 1:21. Jesus Christ is advanced above all, and he is set in authority over all, they being made subject to him. All the glory of the upper world, and all the powers of both worlds, are entirely devoted to him. The Father hath put all things under his feet (Eph 1:22), according to the promise, Psa 110:1. All creatures whatsoever are in subjection to him; they must either yield him sincere obedience or fall under the weight of his sceptre, and receive their doom from him. God GAVE him to be head over all things. It was a gift to Christ, considered as a Mediator, to be advanced to such dominion and headship, and to have such a mystical body prepared for him: and it was a gift to the church, to be provided with a head endued with so much power and authority. God gave him to be the head over all things. He gave him all power both in heaven and in earth. The Father loves the Son, and hath given ALL things into his hands. But that which completes the comfort of this is that he is the head over all things to the church; he is entrusted with all power, that is, that he may dispose of all the affairs of the providential kingdom in subserviency to the designs of his grace concerning his church. With this therefore we may answer the messengers of the nations, that the Lord hath founded Zion. The same power that supports the world support the church; and we are sure he loves his church, for it is his body (Eph 1:23), his mystical body, and he will care for it. It is the fulness of him that filleth all in all. Jesus Christ filleth all in all; he supplies all defects in all his members, filling them with his Spirit, and even with the fulness of God, Eph 3:19. And yet the church is said to be his fulness, because Christ as Mediator would not be complete if he had not a church. How could he be a king if he had not a kingdom? This therefore comes in to the honour of Christ, as Mediator, that the church is his fulness.
It was He who "wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet" -even the same who said: "Sit Thou on my right hand, until I make Thine enemies Thy footstool.
But what is clear? that through His power we have believed that He hath raised Christ. For to persuade souls, is a thing far more miraculous than to raise a dead body. I will endeavor to make this clear. Hearken then. Christ said to the dead, "Lazarus, come forth," and straightway he obeyed. Peter said, "Tabitha, arise," and she did not refuse. He Himself shall speak the word at the last day, and all shall rise, and that so quickly, that "they which are yet alive, shall in no wise precede them that are fallen asleep," and all shall come to pass, all run together "in a moment, in the twinkling of an eye." But in the matter of believing, it is not thus, but how is it? Hearken then to Him again, how He saith, "How often would I have gathered thy children together, and ye would not." You perceive that this last is the more difficult. Accordingly, it is upon this that he builds up the whole argument; because by human calculations it is far more difficult to influence the choice, than to work upon nature. And the reason is this, it is because He would thus have us become good of our own will. Thus with good reason does he say,
"The exceeding greatness of His power to us-ward who believe."
Yes, when Prophets had availed nothing, nor Angels, nor Archangels, when the whole creation, both visible and invisible, had failed, (the visible lying before us, and without any power to guide us, and much also which is invisible,) then He ordered His own coming, to show us that it was a matter which required Divine power.
Since he was speaking within the limits of human language and was unable to hymn the Lord as he wished and show the greatness of his gifts, the holy apostle brings together many things under one name, striving to reveal these as much as language permits. The name “Father of glory” embraces the hope of our calling and the riches of the glory of our inheritance, the exceeding greatness of his power and the good pleasure of his will, and all that goes with it. But “the immeasurable greatness of his power” ironically now comes to mind as he thinks of the dishonor of the cross and considers how much was achieved through it.
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SUMMARY
Ephesians 1:19 is a pivotal part of Paul's prayer for the Ephesian believers, revealing his earnest desire for them to experientially grasp the immeasurable, exceeding greatness of God's power. This power is not a static attribute but is actively at work in those who believe, operating according to the same mighty strength that accomplished Christ's resurrection and exaltation. It underscores the dynamic, transformative, and boundless nature of divine power available to every follower of Jesus.
CONTEXT
Literary Context: Ephesians 1:19 is nestled within Paul's profound prayer for the Ephesian believers, which begins in Ephesians 1:15. Having spent the initial chapters of his letter outlining the magnificent spiritual blessings believers possess in Christ—including election, adoption, redemption, and the sealing of the Holy Spirit—Paul transitions from doctrinal exposition to fervent intercession. His prayer is not for material blessings or worldly success, but for spiritual enlightenment. He prays that they would receive "a spirit of wisdom and revelation in the knowledge of Him" (Ephesians 1:17). This specific verse, Ephesians 1:19, directly follows his desire for them to know "what is the hope of His calling, what are the riches of the glory of His inheritance in the saints" (Ephesians 1:18). Thus, the "exceeding greatness of his power" is presented as the ultimate reality that undergirds and enables the realization of their divine calling and inheritance. The subsequent verses (Ephesians 1:20-23) then elaborate on the nature and demonstration of this power, specifically linking it to Christ's resurrection and supreme authority.
Historical & Cultural Context: The city of Ephesus was a major metropolitan center in Asia Minor, renowned for its wealth, its strategic port, and its prominent temple dedicated to Artemis (Diana), one of the Seven Wonders of the Ancient World. This temple was a hub of pagan worship, magic, and superstition, where belief in various deities, spirits, and occult practices was widespread. Many Ephesian converts would have come from this background, accustomed to seeking power from various sources, often through magical incantations or rituals. Paul's emphasis on the "exceeding greatness of His power" (God's power) would have been a direct counter-cultural statement, asserting the singular, supreme, and active power of the one true God over all other perceived forces or deities. It would have provided assurance and a new framework for understanding divine activity, distinct from the unreliable and often malevolent powers they once feared or sought to manipulate. The prayer, therefore, was not just theological but deeply pastoral, addressing the practical needs of believers navigating a spiritually charged and often hostile environment.
Key Themes: This verse significantly contributes to several overarching themes in Ephesians and Pauline theology. It powerfully articulates the theme of Divine Power, emphasizing its immeasurable quality and its active operation in believers. This power is intimately connected to the theme of Spiritual Knowledge and Revelation, as Paul prays for the Ephesians to truly comprehend this power, not just intellectually but experientially. It also reinforces the theme of Christ's Supremacy and Exaltation, as the power at work in believers is explicitly linked to the power that raised Christ from the dead and seated Him at God's right hand (Ephesians 1:20). Furthermore, it lays the groundwork for the theme of Believer's Identity and Empowerment, showing that the Christian life is not lived in human strength but through the dynamic indwelling of God's own might, enabling them to walk worthy of their calling, as later explored in Ephesians 4:1. The entire letter builds on this foundation of God's sovereign power and grace, moving from doctrinal truth to practical application, all rooted in the magnificent work of God.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices in this verse to convey the profound truth of God's power. The initial "And what" functions as a Rhetorical Question, designed not to elicit an answer but to emphasize the unquantifiable and awe-inspiring nature of God's power. The phrase "exceeding greatness" utilizes Hyperbole and Superlative Language, stressing that God's power is beyond human measurement or comprehension, reaching an unparalleled magnitude. The use of multiple, strong Greek terms for "power" (dýnamis, enérgeia, ischýs, krátos) creates a powerful Cumulative Effect or Pleonasm, layering meaning upon meaning to underscore the multifaceted and overwhelming nature of God's might. This repetition and intensification serve to deeply impress upon the reader the absolute supremacy and dynamic activity of divine power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ephesians 1:19 is a cornerstone for understanding the active presence of God in the believer's life. It reveals that the Christian life is not lived by human effort or willpower alone, but by the indwelling and empowering might of God. This power is the same power that conquered sin and death through Christ's resurrection, signifying its ultimate triumph and transformative capacity. Theologically, it affirms God's omnipotence and His willingness to direct that omnipotence towards His children for their spiritual growth, sanctification, and ultimate glorification. It assures believers that they are equipped with divine resources to navigate life's challenges, overcome spiritual opposition, and fulfill God's purposes, grounding their hope and confidence not in themselves but in God's unassailable strength.
REFLECTION AND APPLICATION
Ephesians 1:19 invites believers to move beyond a mere intellectual assent to God's power and to seek an experiential knowledge of it in their daily lives. Understanding the "exceeding greatness of His power" at work within us should profoundly impact our perspective on challenges, temptations, and our own perceived weaknesses. It means we are never truly alone or without resource, for the same power that raised Christ from the dead is actively engaged on our behalf. This truth should ignite a deep sense of confidence, not in ourselves, but in God's ability to accomplish His will through us, enabling us to live lives that honor Him, overcome spiritual battles, and pursue the calling He has placed upon us. It compels us to surrender our limitations to His limitless might, trusting that He is able to do "exceedingly abundantly above all that we ask or think." This understanding should lead to greater boldness in witness, perseverance in trials, and a deeper reliance on the Holy Spirit's empowering presence.
Questions for Reflection
FAQ
What does "exceeding greatness of his power" truly mean for a believer today?
Answer: For a believer today, "the exceeding greatness of his power" means that the power available to us is immeasurable, incomparable, and surpasses all human comprehension or limitation. It is not just a great power, but an overwhelmingly, superlatively great power. This power is actively at work in those who believe, enabling spiritual transformation, growth, and the ability to live a life that honors God. It means that we are equipped with divine strength to face life's challenges, overcome sin, and fulfill God's purposes, rather than relying on our own finite abilities. It is the same power that raised Jesus from the dead and seated Him in heavenly places, demonstrating its ultimate victory over all opposing forces, as described in Ephesians 1:20-21.
How does this verse relate to the Holy Spirit's work in a believer's life?
Answer: Ephesians 1:19 is intimately connected to the work of the Holy Spirit. While the verse speaks of God's power, it is the Holy Spirit who is the agent through whom this power is manifested and activated in the believer. Paul has already mentioned that believers are "sealed with the Holy Spirit of promise, who is the guarantee of our inheritance" in Ephesians 1:13-14. The Holy Spirit indwells believers, empowering them for witness, sanctification, and spiritual growth. The "working of His mighty power" is the Spirit's dynamic operation within us, enabling us to understand spiritual truths, live righteously, and perform God's will. This power is not something we generate, but something we receive and rely upon through the Spirit's presence.
CHRIST-CENTERED FULFILLMENT
Ephesians 1:19 finds its ultimate Christ-centered fulfillment in the resurrection and exaltation of Jesus, which Paul immediately presents in the following verses as the supreme demonstration of God's "exceeding greatness of his power." The power at work in believers is the very same power that "raised Him from the dead and seated Him at His right hand in the heavenly places" (Ephesians 1:20), establishing Christ's absolute supremacy "far above all principality and power and might and dominion" (Ephesians 1:21). Therefore, the power available to us is not merely a force but a person—the resurrected and glorified Christ, who lives in us through His Spirit. Our ability to live a new life, overcome sin, and endure suffering is not based on our own strength but on the indwelling Christ, who is the embodiment of God's mighty power. Just as Christ was raised by this power, believers are spiritually raised with Him (Ephesians 2:5-6), empowered to walk in newness of life and to participate in His victory. This connection ensures that all spiritual empowerment flows from and points back to the finished work and ongoing reign of Jesus Christ, making His resurrection the definitive proof and pattern for the power at work in every believer.