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
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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The church is called the body of Christ. We inquire whether as the body is distinguished from the head so we should think of [the church] here as an organ of its Head. Or should we rather think of the head as an aspect of the body of a person, so the whole church of Christ is Christ’s body in that he ensouls it with his Godhead and fills it with his Spirit. Or perhaps it should be interpreted in another way. But even if the second is true, the more human part of it is by itself a subservient aspect of the whole body, while the divinity that gives life to the whole church is, as it were, the divine power that enlivens it.
He says that the Father has subjected all creation to the Son, so that he may be the head and Lord of all on account of being the one through whom he made all things. He “made all things subject to him” when he generated him before all things, that through him all that had not been might come into being.
"And He put all things in subjection under His feet."
Not simply so set Him above them as to be honored above them, nor by way of comparison with them, but so that He should sit over them as His slaves. Amazing! Awful indeed are these things; every created power hath been made the slave of man by reason of God the Word dwelling in Him. For it is possible for a man to be above others, without having others in subjection, but only as preferred before them. But here it is not so. No, "He put all things in subjection under His feet." And not simply put them in subjection, but in the most abject subjection, that below which there can be none. Therefore he adds, "under His feet."
"And gave Him to be Head over all things to the Church."
Amazing again, whither hath He raised the Church? as though he were lifting it up by some engine, he hath raised it up to a vast height, and set it on yonder throne; for where the Head is, there is the body also. There is no interval to separate between the Head and the body; for were there a separation, then were it no longer a body, then were it no longer a head. "Over all things," he says. What is meant by "over all things?" He hath suffered neither Angel nor Archangel nor any other being to be above Him. But not only in this way hath He honored us, in exalting that which is of ourselves, but also in that He hath prepared the whole race in common to follow Him, to cling to Him, to accompany His train.
In the same way as a hand has many members subject to it, of which some are diseased and weak, so too our Lord Jesus Christ, being the head of the church, has as his members the whole congregation of the church, the saints and also the sinners. But the saints are in voluntary subjection to him, while the sinners are under compulsion.
Why “all things”? Why is it said that angels, thrones, dominions, powers and the other forces that were never opposed to God should be “put under his feet”? It seems obscure. But it could be said in reply that none is without sin. The “stars themselves are not clean in God’s sight,” and every creature dreads the advent of the Lord.… But another explanation refers the word all not to everything but only to those things that are in dispute. It is as if one says “all the citizens cried out,” not meaning that there was no one in the city who was silent but that what is said of the majority covers the minority also.
By his foreknowledge he is celebrating what is to come as though it were done already, as I explained above when he says “he has blessed us.” … Either this interpretation, or a better one might be: If we are to take account of what has gone before, we should take this to mean that even those things whose will is not subject to him serve him because of their natural condition. So demons, Gentiles and Jews all serve him. Even if they do not freely serve Christ nor are they put under his feet, yet, because they have been created by him for good, they are unwillingly subject to his power, even if they strive against him with the volition of their free judgment.
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Summary
Ephesians 1:22 culminates Paul's declaration of God's immense power demonstrated in Christ's resurrection and exaltation, establishing Jesus as the supreme authority over all creation and every spiritual power. This verse reveals a dual aspect of Christ's dominion: His universal sovereignty over "all things" and His unique, intimate relationship as "the head over all things to the church," signifying His leadership, life-giving source, and unifying principle for His body, the believers.
Context
Literary Context
Ephesians 1:22 serves as the climactic conclusion to a profound theological exposition in the first chapter of Paul's letter. Preceding this verse, Paul offers a doxology (vv. 3-14) celebrating God's redemptive plan in Christ, followed by a prayer for the Ephesian believers (vv. 15-19) to grasp the "hope of his calling," the "riches of the glory of his inheritance," and the "exceeding greatness of his power." Verses 20-21 then specifically detail the manifestation of this power in Christ: God "raised him from the dead, and set him at his own right hand in the heavenly places, 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." Thus, verse 22 flows directly from this description of Christ's cosmic exaltation, delineating the extent and purpose of His unparalleled authority, particularly in relation to the church.
Historical & Cultural Context
The concept of "putting things under feet" was a powerful visual metaphor in the ancient world, signifying complete conquest, subjugation, and absolute victory. Victorious kings would literally place their feet on the necks or backs of defeated enemies to symbolize their triumph. This imagery would have resonated deeply with the Ephesians, who lived in a city steeped in Roman imperial culture, where displays of power and dominion were common. Furthermore, the idea of "headship" was understood in various contexts, from the head of a household to the head of a political body, denoting authority, leadership, and the source of direction. Paul's use of these terms would have conveyed Christ's supreme authority in a way that was both culturally intelligible and profoundly counter-cultural, asserting Christ's reign over all earthly and spiritual powers, including those worshipped or feared in Ephesus.
Key Themes
This verse powerfully contributes to several key themes woven throughout Ephesians. Foremost is the theme of Christ's Universal Dominion and Supremacy, asserting His absolute authority over all creation and every spiritual entity, echoing the cosmic scope of God's plan of redemption. This aligns with the broader New Testament emphasis on Christ's preeminence, as seen in Colossians 1:15-17. Secondly, it introduces and underscores the theme of Christ's Headship Over the Church, establishing a unique and vital relationship between Christ and His body. This concept is foundational for understanding the church's identity, unity, and mission, as further expounded in Ephesians 4:15-16. Lastly, the verse highlights the Exceeding Greatness of God's Power, which is demonstrated not only in Christ's resurrection but also in His enthronement as sovereign Lord, making Him the ultimate source of power for the church to fulfill its calling.
Exposition and Analysis
Key Word Analysis
Meaning "to subordinate; reflexively, to obey." In this context, it emphasizes an active, deliberate, and authoritative act by God the Father to place all things under Christ's authority. It signifies a complete and decisive act of subjugation, establishing Christ's supreme rule.
Meaning "to give (used in a very wide application, properly, or by implication, literally or figuratively; greatly modified by the connection)." Here, it denotes God's intentional bestowal of the unique role of "head" upon Christ specifically for the benefit and purpose of the church. It highlights a divine appointment and commission.
Meaning "the head (as the part most readily taken hold of), literally or figuratively." In this context, "head" signifies not merely authority or leadership but also the source of life, direction, and unity for the body. It implies an organic connection, where the head provides guidance, sustenance, and purpose to the rest of the body, the church.
Meaning "a calling out, i.e. (concretely) a popular meeting, especially a religious congregation (Jewish synagogue, or Christian community of members on earth or saints in heaven or both)." This word refers to the assembly of believers, those "called out" by God, for whom Christ's headship is uniquely exercised, distinguishing His universal dominion from His specific relationship with His redeemed people.
Verse Breakdown
"And hath put all [things] under his feet"
This clause declares the absolute and universal dominion of Jesus Christ. "All things" encompasses every power, authority, and created entity, both visible and invisible, spiritual and earthly. The imagery of placing "under his feet" is a powerful metaphor drawn from ancient Near Eastern victory rituals and Old Testament prophecies (e.g., Psalm 8:6 and Psalm 110:1), signifying complete subjugation, conquest, and ultimate authority. God the Father has decisively established Christ's sovereignty over all creation, leaving no realm or power outside of His ultimate control.
"and gave him [to be] the head over all [things] to the church"
This second clause specifies the unique purpose and beneficiary of Christ's supreme authority. While Christ's dominion is universal ("over all things"), His headship is uniquely "to the church." The term "head" implies not just a position of authority and leadership, but also the source of life, direction, and unity. Just as the head directs and sustains the body, Christ is the life-giving, guiding, and unifying principle for the church. This signifies an intimate, organic relationship where the church, as Christ's body, draws its identity, purpose, and power directly from Him, its sovereign and loving Head.
Literary Devices
Ephesians 1:22 employs several potent literary devices to convey its profound theological truths. Metaphor is central, particularly in the phrases "under his feet" and "the head." "Under his feet" is a vivid metaphor for complete conquest, absolute authority, and total subjugation, drawing on ancient imagery of victorious rulers. The term "head" is also a rich metaphor, signifying not only leadership and authority but also the source of life, direction, and organic unity for the body (the church). This implies an intimate, vital connection. The phrase "all things" uses Hyperbole to emphasize the comprehensive and absolute nature of Christ's dominion, leaving no exceptions. Furthermore, the verse contains a strong Allusion to Old Testament passages, especially Psalm 8:6 and Psalm 110:1, which prophesy a figure who would have all things subjected to him, thereby linking Christ's exaltation to divine, ancient promises.
Theological and Thematic Connections
Ephesians 1:22 presents a breathtaking theological truth: Christ's dual supremacy as cosmic Lord and the church's intimate Head. This means that the same power that raised Jesus from the dead and seated Him above all creation is actively at work for and through His church. His universal dominion ensures that no earthly or spiritual power can ultimately thwart His purposes or overcome His body. Simultaneously, His headship over the church signifies a unique, organic, and life-giving relationship, where the church derives its very existence, direction, and mission from Him. This truth provides immense comfort, security, and purpose for believers, knowing that their ultimate authority is the sovereign Lord of all, who intimately cares for and empowers His people.
Reflection and Application
Ephesians 1:22 offers profound implications for the life of every believer and the mission of the church. Knowing that Christ is the supreme Head over "all things"—every government, every ideology, every spiritual force, every challenge, and every personal struggle—provides an unshakeable foundation for faith and courage. This truth liberates us from fear of earthly powers or spiritual principalities, reminding us that our ultimate allegiance and security rest in the One who reigns supreme. For the church, it means that our identity, purpose, and power flow directly from our victorious Head. We are not a self-sufficient organization but a living body, utterly dependent on Christ for direction, sustenance, and growth. This should inspire us to live in confident submission to His will, to pursue unity as His body, and to engage in His mission with unwavering assurance, knowing that the Head has already triumphed. Our worship should be a constant acknowledgment of His unparalleled authority and majesty, and our lives a testament to His sovereign rule.
Questions for Reflection
FAQ
What does it mean that "all things" are put under Christ's feet?
This phrase signifies Christ's complete and absolute authority, dominion, and victory over every created thing and every opposing power, both visible and invisible. It's a powerful metaphor indicating that nothing is outside of His ultimate control and subjugation. This includes earthly rulers, spiritual principalities, and even death itself. It asserts His cosmic sovereignty, established by God the Father through His resurrection and exaltation, as described in Ephesians 1:20-21.
How is Christ's "headship over all things" related to His "headship to the church"?
Christ's headship "over all things" refers to His universal sovereignty and authority as the reigning Lord of the cosmos. He has ultimate power and dominion over everything. His headship "to the church," however, describes a unique, intimate, and organic relationship. While He rules over all, He specifically functions as the life-giving source, guiding principle, and unifying force for His body, the church. The church draws its identity, purpose, and power directly from Him. This means that the church is not merely subject to His universal rule but is intimately connected to Him as its very life and direction. This distinction is crucial for understanding the church's unique place in God's plan.
Christ-Centered Fulfillment
Ephesians 1:22 finds its profound Christ-centered fulfillment in the person and work of Jesus Christ, who perfectly embodies and exercises the authority described. His resurrection from the dead (as detailed in Ephesians 1:20) was the decisive act by which God "put all things under his feet," demonstrating His triumph over sin, death, and all spiritual powers that held humanity captive. This cosmic victory culminates in His ascension and enthronement at God's right hand, where He now reigns as the sovereign Lord, fulfilling Old Testament prophecies of a king who would subdue all enemies (e.g., Psalm 110:1). Moreover, Christ's role as "the head over all things to the church" reveals His unique redemptive purpose. He is not merely a distant ruler, but the life-giving Head of His redeemed people, the church, whom He purchased with His own blood (Acts 20:28). Through His ongoing work as Head, He nourishes, guides, and empowers His body, preparing it for His glorious return (Ephesians 5:23-27). Thus, Ephesians 1:22 points to Christ as the victorious King and the intimate Savior, whose absolute authority ensures the ultimate triumph and flourishing of His church.