TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 1:15–23. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The language of the apostle, acknowledging the power of God, refers to future things as though they have already happened. For the things which are to be performed already subsist in their fullness in Christ, in whom is all fullness. Whatever is future is so by God’s provident ordering, not as if it might exist on its own.
Seest thou how great things He hath wrought? He hath raised up Christ. Is this a small thing? But look again. He hath set Him at His right hand. And shall any language then be able to represent this? Him that is of the earth, more mute than the fishes, and made the sport of devils, He hath in a moment raised up on high. Truly this is indeed the "exceeding greatness of His power." And behold, whither He hath raised Him.
"In the heavenly places;"
He hath made Him far above all created nature, far above all rule and authority.
He demonstrates the power of God through a human image. It is not that a material throne is set up and God the Father is physically seated on it and has the Son seated above with him. Rather he communicates with this metaphor because we could not understand his role as incomparable governor and judge except in our own terms.… Being on the right or left of God is to be understood as meaning that saints are on his right but sinners on his left. … The very word sits denotes the power of kingship, through which God confers benefits on those above whom he is seated. He has reined them in and has them in his service, guiding those who had previously strayed.
It is clear that he says all this of Christ in his humanity. This is what inspires wonder. For it would hardly be remarkable to say that God sits by God if fellowship in power is a corollary of their identity of nature as Father and Son. But that the human nature assumed from us should partake of the same honor as the one who assumed him, so that no difference in worship is apparent, so that the invisible Godhead is worshiped through the visible human nature—this exceeds all wonder! The holy apostle is overwhelmed. He first sings of the exceeding greatness of his power. Then he speaks of the working of his mighty strength. Then he looks for whatever he can say that might point to the extraordinary nature of his exaltation.
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Summary
Ephesians 1:20 unveils the magnificent display of God's immeasurable power, specifically demonstrated in two pivotal acts: the resurrection of Jesus Christ from the dead and His subsequent exaltation to the highest position of authority at God's own right hand in the heavenly realms. This verse serves as the climax of Paul's prayer, illustrating the "exceeding greatness of his power" that is also at work in believers.
Context
Literary Context
This verse is the culmination of Paul's profound prayer for the Ephesian believers, which began in Ephesians 1:15. Having prayed for their spiritual wisdom and revelation (Ephesians 1:17), Paul then expresses his desire for them to comprehend the "exceeding greatness of his power to us-ward who believe" (Ephesians 1:19). Verse 20 immediately follows, providing the ultimate illustration and concrete evidence of this power: God's work in Christ. The resurrection and enthronement of Jesus are presented not merely as historical events, but as the supreme demonstration of the very power that is now available to and at work within those who believe, setting the stage for the church's position and authority in Christ discussed in subsequent verses.
Historical & Cultural Context
The concept of being "set at the right hand" carried profound significance in the ancient world, including Jewish, Roman, and Greek cultures. The right hand was universally understood as the place of honor, authority, power, and privilege. Kings would seat their most trusted advisors, co-regents, or heirs at their right hand, signifying shared rule and supreme status. For the Ephesians, who lived in a city steeped in pagan worship (especially of Artemis) and various mystery cults that emphasized spiritual power, Paul's declaration of Christ's supreme authority, established by God's power over death itself, would have been a radical reorientation of their understanding of true divine power and sovereignty. It countered any claims of other deities or spiritual forces, establishing Christ as preeminent.
Key Themes
Ephesians 1:20 contributes significantly to several overarching themes within the book of Ephesians and broader Pauline theology. Firstly, it powerfully underscores God's Sovereign Power, presenting the resurrection and exaltation of Christ as the ultimate demonstration of His omnipotence, a power that transcends all earthly and spiritual limitations. Secondly, it highlights Christ's Resurrection and Exaltation, establishing His unique status as victor over death and His supreme authority over all creation. This theme is foundational to Christian hope and the church's identity, as seen in passages like 1 Corinthians 15:20-28. Thirdly, the phrase "in the heavenly places" introduces a crucial Ephesian Motif that recurs five times in the letter (Ephesians 1:3, 1:20, 2:6, 3:10, 6:12). This theme emphasizes the spiritual reality and realm where God operates, where Christ now reigns, and where believers are spiritually positioned in Him, transcending earthly limitations and engaging in spiritual warfare.
Exposition and Analysis
Key Word Analysis
Meaning "to be active, efficient; to work, to effect." This word emphasizes the dynamic, active, and powerful energy God exerted in raising Christ. It speaks of a force that is not passive or static, but intensely operative and effective, bringing about a profound change. It highlights God's direct, purposeful, and potent involvement in the resurrection and exaltation.
Meaning "to waken (transitively or intransitively), i.e., rouse (literally, from sleep, from sitting or lying, from disease, from death; or figuratively, from obscurity, inactivity, ruins, nonexistence)." This term precisely captures the act of bringing Christ back to life from the state of death. It underscores the miraculous, life-giving power of God that overcame the ultimate enemy, death, demonstrating His absolute sovereignty over all existence.
Meaning "the right side or (feminine) hand (as that which usually takes)." In biblical and ancient Near Eastern contexts, the "right hand" is a powerful idiom signifying the place of supreme honor, authority, power, and privilege. To be seated at God's right hand means to share in His divine authority, co-reign, and exercise ultimate dominion. It is the position of chief administrator and sovereign ruler.
Verse Breakdown
"Which he wrought in Christ"
This opening clause immediately identifies the divine agent behind the mighty acts to follow: "he," referring to God the Father. The verb "wrought" (from energéō) conveys an active, powerful, and effective working. It signifies that God actively and powerfully performed these deeds, with Christ as the recipient and sphere of this divine operation.
"when he raised him from the dead"
This describes the first monumental act of God's power. The resurrection of Jesus Christ from the state of death is the foundational event of Christian faith, demonstrating God's victory over sin and death and validating Christ's identity and mission. It is the ultimate display of life-giving power.
"and set [him] at his own right hand"
This describes the second, equally significant act: Christ's exaltation and enthronement. "Set" (from kathízō) implies a deliberate act of placement. Being placed "at his own right hand" is a powerful idiom signifying Christ's reception of supreme honor, authority, and co-regency with God the Father. It is the position of ultimate power and dominion in the universe.
"in the heavenly [places]"
This specifies the sphere or realm where Christ's exaltation and reign occur. "Heavenly places" (from epouránios) refers not merely to a physical location in the sky, but to the spiritual, transcendent realm of divine authority and reality, where God's throne is. It signifies a position of spiritual supremacy and cosmic dominion, far above all earthly and spiritual powers.
Literary Devices
Paul employs several significant literary devices in Ephesians 1:20 to convey the profound truth of Christ's exaltation. There is clear Parallelism between the two great acts of God's power: raising Christ from the dead and setting Him at His right hand. These two events are presented as complementary aspects of God's overarching plan of exaltation, demonstrating His complete triumph. The phrase "at his own right hand" functions as a powerful Idiom, universally understood in the ancient world to denote the highest position of honor, authority, and shared rule. This idiomatic expression avoids literal interpretation and instead conveys a profound theological truth about Christ's co-equality and co-reign with the Father. Furthermore, the concept of "heavenly places" carries significant Symbolism throughout Ephesians. It symbolizes the spiritual realm of divine authority and power, distinct from and superior to the earthly realm, where believers are now spiritually positioned in Christ, and from which Christ exercises His cosmic headship.
Theological and Thematic Connections
Ephesians 1:20 is a cornerstone of Christian theology, articulating the supreme authority and preeminence of Jesus Christ. It underscores the absolute sovereignty of God, whose power is capable of overcoming even death itself and elevating His Son to the highest possible position. This verse is central to Christology, affirming Christ's divine nature and His role as the exalted Lord and Head of all creation. For believers, it provides immense assurance: the same power that raised Christ from the dead is at work within them, and their spiritual position is intimately tied to Christ's exalted status in the heavenly realms. This truth forms the basis for understanding the church's authority, spiritual blessings, and ultimate hope in Christ.
Reflection and Application
Understanding the profound truth of Ephesians 1:20 should ignite a deep sense of awe and confidence within every believer. The power that raised Jesus from the dead and seated Him at the right hand of God is not merely a historical fact but a living reality that undergirds our faith and empowers our lives. This means that no obstacle, no spiritual opposition, and no earthly limitation can ultimately thwart God's purposes or overcome His people, for the same omnipotent power that conquered death and exalted Christ is actively at work within us. Our identity and spiritual reality are intrinsically linked to Christ's exalted position "in the heavenly places," reminding us that our ultimate allegiance and citizenship are not of this world, but with our reigning Lord. This truth should inspire us to live with boldness, confidence, and a heavenly perspective, knowing that we serve a King who is utterly supreme and victorious over all.
Questions for Reflection
FAQ
What is the significance of Christ being "set at his own right hand"?
Being "set at his own right hand" is a powerful biblical idiom signifying the highest possible position of honor, authority, and power. In ancient cultures, the right hand was the place of the chief advisor, co-regent, or heir. Therefore, Christ's placement at God's right hand means He shares in God's divine authority and sovereignty, reigning supreme over all creation. It indicates His completed work of salvation and His ongoing rule as King and Lord, as prophesied in Psalm 110:1 and affirmed in the New Testament, such as in Acts 2:33.
What does "in the heavenly places" mean in Ephesians?
The phrase "in the heavenly places" (Greek: en tois epouraníois) is a key theological concept unique to Ephesians, appearing five times (Ephesians 1:3, 1:20, 2:6, 3:10, 6:12). It refers not to a physical location in the sky, but to the spiritual realm or sphere where God's ultimate authority resides. It is the realm of divine power, spiritual blessings, and cosmic conflict. For Christ, it signifies His supreme reign; for believers, it signifies their spiritual position and identity in Christ, seated with Him, and the arena where spiritual battles are waged.
How does this verse relate to believers today?
Ephesians 1:20 is profoundly relevant to believers because the very power that raised Christ from the dead and exalted Him is the same "exceeding greatness of his power to us-ward who believe" mentioned in Ephesians 1:19. This means that believers are not left to their own strength but are empowered by the omnipotent God. Furthermore, Ephesians 2:6 reveals that God "raised us up together with Christ, and made us sit together in the heavenly places in Christ Jesus." This establishes the believer's spiritual union with Christ and their shared position of authority and victory in Him, providing a foundation for confidence, hope, and spiritual living.
Christ-Centered Fulfillment
Ephesians 1:20 beautifully articulates the Christ-centered fulfillment of God's redemptive plan. The resurrection of Jesus from the dead is the triumphant validation of His messianic claims and His victory over sin and death, fulfilling Old Testament prophecies of a reigning Messiah who would overcome His enemies (e.g., Psalm 16:10). His subsequent exaltation to God's own right hand directly fulfills prophecies like Psalm 110:1, where the Lord invites His anointed King to sit at His right hand until His enemies are made His footstool. This enthronement signifies Christ's cosmic headship, His supreme authority over all creation, and His ongoing role as the interceding High Priest for His people (Romans 8:34; Hebrews 7:25). Thus, Ephesians 1:20 paints a vivid picture of Christ as the victorious Lamb and the reigning King, through whom God's ultimate purposes for humanity and creation are being realized, culminating in His final return to establish His eternal kingdom (1 Peter 3:22).