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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.
H understand His hand,-that hand which measures immensity; that hand which, by its own measure, spreads out the measure of the heavens, and which comprises in its hollow the earth with the abysses; which contains in itself the breadth, and length, and the deep below, and the height above of the whole creation; which is seen, which is heard and understood, and which is invisible? And for this reason God is "above all principality, and power, and dominion, and every name that is named".
For they were assisted by the Scriptures, which the Lord confirmed and tiff-filled, in coming such as He had been announced; but here,
Since, therefore, it was requisite, he says, that we should be revealed as the children of God, in expectation of whose manifestation, he says, the creation habitually groans and travails in pain, the Gospel came into the world, and passed through every Principality, and Power, and Dominion, and every Name that is named.
Under one Lord there may be many subordinate powers and lordships, who may themselves delegate a portion of their own power, some operating in this age and some in that which is to come. But none of these has an authority equal to the Son’s. All authorities must be subject to his authority. All subordinate powers are rightly exercised under that of Christ, since God’s power is superior to every other power.
The One who is above all by definition has no one above him. He is not temporally following after the Father but eternally from the Father. This same thing is said of the Holy Spirit, according to the Wisdom of God, when it says “the Spirit of God has filled the world.” If therefore the Son of God is said to be above all and the Holy Spirit is said to contain all, while God the Father is the one far above all names, it is plainly demonstrated that the nature and substance of the Trinity is one, which is above all.
For the mountains are to be explained by the heavens, and the ninety and nine sheep by the principalities and powers
Because he is the fount and the origin and the principle in everything that moves, Christ was therefore set “above all authority and above all power.” Authority is one thing, power another. Authority is expressed in action. Power is expressed in the capacity to act. A potential act may exist not as present fact but as the present possibility of something. But since Christ is himself the origin of all and is in all that is possible, he is “above all power.” Since he is the source of all acts and authority is expressed in actions, he is therefore said to be “above all authority.”
All names are secondary inventions. They primarily point to that which is in the created order, whether it be angels, human beings or temporal powers. By contrast, only that is eternal in essence which has existence without dependency upon something else that exists, which lives by its own power. That which is eternal has no name in itself. Such “names” are added by us with our vocabulary and language. Christ receives these names from us (Son of God, divine, Spirit), yet he is still more than whatever these names convey.… Among names, the name that holds the chief place and that from which all names come is that which the Greeks call Being itself. But Christ is above this very being and is therefore above every name.
"Far above all rule," he saith.
Need then indeed is there of the Spirit, of an understanding wise in the knowledge of Him. Need then is there indeed of revelation. Reflect, how vast is the distance between the nature of man and of God. Yet from this vile estate hath He exalted Him to that high dignity. Nor does He mount by degrees, first one step, then another, then a third. Amazing! He does not simply say, "above," but, "far above;" for God is above those powers which are above. And thither then hath He raised Him, Him that is one of us, brought Him from the lowest point to the supremest sovereignty, to that beyond which there is no other honor. Above "all" principality, he says, not, i.e., over one and not over another, but over all,
"Rule and authority and power, and dominion, and every name that is named."
Whatever there be in Heaven, He has become above all. And this is said of Him that was raised from the dead which is worthy of our admiration; for of God the Word, it cannot possibly be, because what insects are in comparison of man, this the whole creation is in comparison of God. But of Him that was one of us, this is great and surprising indeed. For He raised Him up from the very lowest parts of the earth. If all the nations are as a drop, how small a portion then of that drop is a single man! Yet Him hath, He made higher than all things, "not only in this world, but also in that which is to come." Therefore powers there are whose names are to us unintelligible, and unknown.
Now we must ask where the apostle found these four names—principalities, powers, forces and dominions? From what sources did he bring them into the open? It would be dishonorable to imagine that Paul, who had been schooled in godly literature, might be quoting this from pagan sources. I therefore suggest that he has brought into the open some of the Hebrew traditions which are secret. Or better, it might have been that once he understood that the law is spiritual, he grasped a higher meaning in those things that are written in the guise of history. He could have known, for example, that there was a symbol of other powers and authorities in what is said in the books of Numbers and Kings about kings, princes, captains and leaders of tribes and ages.
We have said there are nine orders of angels, because we know from the testimony of sacred Scripture that there are angels, archangels, virtues, powers, principalities, dominations, thrones, cherubim, and seraphim. For nearly all pages of sacred Scripture testify that there are angels and archangels. The books of the prophets frequently speak, as is well known, of cherubim and seraphim. The apostle Paul also enumerates the names of four orders to the Ephesians, saying: "Above every principality, and power, and virtue, and domination." Writing again to the Colossians, he says: "Whether thrones, or powers, or principalities, or dominations." He had already described dominations, principalities, and powers when speaking to the Ephesians; but when about to say these things also to the Colossians, he added thrones, about which he had not yet said anything to the Ephesians. Therefore, when thrones are joined to those four which he mentioned to the Ephesians—that is, principalities, powers, virtues, and dominations—there are five orders that are specifically expressed. When angels and archangels, cherubim and seraphim are added to these, without doubt nine orders of angels are found to exist.
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SUMMARY
Ephesians 1:21 is a profound declaration of the absolute and unparalleled supremacy of Jesus Christ, building upon the preceding verses that describe God's immense power demonstrated in Christ's resurrection and exaltation. This verse meticulously details the scope of Christ's authority, positioning Him far above every conceivable spiritual and earthly power, title, and influence, not only in the present age but also in all future ages. It underscores His comprehensive dominion as the exalted Lord over all creation.
CONTEXT
Literary Context: Ephesians 1:21 is nestled within Paul's opening prayer for the Ephesian believers, which spans from Ephesians 1:15-23. Having praised God for the spiritual blessings bestowed upon believers in Christ in Ephesians 1:3-14, Paul transitions to a fervent intercession. He prays that the believers would receive a spirit of wisdom and revelation to truly know God, understand the hope of their calling, the riches of their inheritance, and most significantly, the "exceeding greatness of His power toward us who believe" (Ephesians 1:18-19). Verse 20 then presents the ultimate demonstration of this power: God raising Christ from the dead and seating Him at His own right hand in the heavenly places. Verse 21, therefore, serves as an elaboration on the extent of this exaltation, clarifying precisely what it means for Christ to be seated "at His right hand," namely, that His position is one of absolute and unrivalled authority over all things.
Historical & Cultural Context: Paul wrote Ephesians from prison, likely Rome, around A.D. 60-62. The city of Ephesus was a major metropolitan center, deeply steeped in paganism, magic, and various mystery religions. It was home to the Temple of Artemis, one of the Seven Wonders of the Ancient World, and a hub for diverse spiritual practices, including astrology and the invocation of various deities and spiritual powers. The Ephesian believers, many of whom had previously engaged in such practices (as evidenced by their burning of magic books in Acts 19:19), would have been acutely aware of the perceived influence of spiritual hierarchies and cosmic forces. Paul's emphasis on Christ's supremacy over "principality, and power, and might, and dominion" directly addresses these cultural anxieties and beliefs, assuring believers that Christ's authority transcends and utterly dominates any spiritual entity or power they might have once feared or revered.
Key Themes: This verse contributes significantly to several major themes within Ephesians and Paul's broader theology. First, it powerfully asserts Christ's Supreme Authority and Lordship, demonstrating that His exaltation is not merely a positional honor but an active reign over all creation, both visible and invisible. This theme is foundational to understanding Christ's role as the Head of the Church and the universe. Second, it highlights the Cosmic Scope of Christ's Dominion, emphasizing that His rule extends beyond earthly boundaries to encompass all spiritual realms and all time, "not only in this world, but also in that which is to come." This universal sovereignty provides immense comfort and security for believers, knowing that their Lord is in ultimate control, transcending all limitations. Finally, it reinforces the theme of God's Exceeding Power, which is first introduced in Ephesians 1:19 and climaxes in Christ's resurrection and exaltation, proving that the same power available to believers is the power that elevated Christ above all things.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several powerful literary devices in Ephesians 1:21 to underscore Christ's unparalleled supremacy. The most prominent is Climax, as the verse builds from specific categories of spiritual and earthly powers ("principality, and power, and might, and dominion") to the all-encompassing "every name that is named," culminating in the universal temporal scope of "not only in this world, but also in that which is to come." This creates a sense of escalating and absolute authority. Furthermore, Hyperbole is used to emphasize the totality of Christ's reign; phrases like "far above all" and "every name" are not meant to be taken literally as a mere quantitative measure but as a qualitative statement of ultimate, incomparable superiority. Finally, the repeated use of "and" (Greek: kai) before each term in the list of powers ("principality, and power, and might, and dominion") is an example of Polysyndeton. This device serves to slow the pace, giving each item in the list distinct emphasis, and reinforcing the comprehensive and exhaustive nature of Christ's dominion over every single category mentioned.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ephesians 1:21 is a cornerstone for understanding the cosmic Christology of Paul. It reveals that the power that raised Jesus from the dead is not merely a historical event but the foundation for His ongoing, active reign over all creation. This verse firmly establishes Christ's position as the sovereign Lord, not just over humanity, but over all spiritual forces, both good and evil, and over all time. This truth assures believers that no power, visible or invisible, can ultimately thwart God's purposes or overcome those who are in Christ. It provides a theological framework for understanding spiritual warfare, not as a battle between equal forces, but as a struggle where the ultimate victory has already been secured by Christ's decisive triumph.
REFLECTION AND APPLICATION
Understanding the profound truth of Christ's supremacy as declared in Ephesians 1:21 offers immense comfort, confidence, and liberation for the believer. In a world often characterized by fear of unseen forces, oppressive systems, or an uncertain future, this verse reminds us that our Lord Jesus Christ is "far above" all of it. No spiritual entity, no earthly government, no personal struggle, and no future unknown can stand against His ultimate authority. This truth empowers us to live without fear, knowing that our hope is anchored in a Lord who has already triumphed over every rival power, a victory that extends into "that which is to come." This assurance should inspire deep worship, a steadfast trust in His divine providence, and a bold, courageous living out of our faith, knowing that we serve the One who reigns supreme over all things.
Questions for Reflection
FAQ
What do "principality, power, might, and dominion" refer to?
Answer: These terms (Greek: archē, exousía, dýnamis, kyriótēs) are often used by Paul to refer to various ranks or categories of spiritual beings, typically understood as angelic or demonic hierarchies. While their precise distinctions are debated among scholars, their collective use here serves to emphasize the comprehensive nature of Christ's authority. They represent every conceivable form of spiritual or governmental authority, whether visible or invisible, good or evil, that might exert influence in the cosmos. Paul's point is that Christ is elevated above all of them, signifying His absolute and unchallenged sovereignty.
What does "every name that is named" signify?
Answer: "Every name that is named" broadens the scope of Christ's sovereignty beyond specific categories of power to include every title, rank, reputation, or form of significance that exists. In ancient cultures, a "name" often represented the essence, authority, or character of a person or entity. Therefore, this phrase means that there is no authority, no being, no title, no reputation—whether human, angelic, or demonic—that can compare to or supersede the name and authority of Jesus Christ. It underscores His unique and ultimate position as the supreme Lord, to whom all others are subordinate.
How does Christ's reign in "this world" and "that which is to come" relate to believers?
Answer: The phrase "not only in this world, but also in that which is to come" highlights the eternal and universal nature of Christ's dominion. "This world" (or "this age") refers to the present temporal order, while "that which is to come" refers to the future age of God's full kingdom and eternity. For believers, this means that Christ's authority is not limited to a specific time or place; He reigns now and forever. This provides immense security and hope, assuring us that our salvation is eternally secure, our future is in His hands, and ultimately, His purposes will prevail over all opposition, both in the present and in the ages to come. It means that no matter what challenges we face in this life, or what the future holds, Christ's ultimate victory and reign are guaranteed.
CHRIST-CENTERED FULFILLMENT
Ephesians 1:21 finds its ultimate fulfillment in the person and work of Jesus Christ, who, through His life, death, and resurrection, perfectly embodied and established God's supreme authority. The Old Testament often spoke of a coming Messiah who would reign (e.g., Psalm 110:1), but it is in Christ that this reign is fully realized and universally applied. His crucifixion, far from being a defeat, was the decisive victory over all the powers of darkness (Colossians 2:15). His resurrection from the dead demonstrated God's "exceeding greatness of His power" (Ephesians 1:19), proving His triumph over death itself. And His ascension to the Father's right hand (Ephesians 1:20) is the ultimate coronation, establishing Him as the cosmic Lord "far above all principality, and power, and might, and dominion, and every name that is named." This present reign of Christ is the guarantee of the ultimate consummation of God's kingdom, when every knee will bow and every tongue confess that Jesus Christ is Lord (Philippians 2:9-11), securing the eternal hope and inheritance of all who believe in Him.