Chapter 1

1 After the salutation, 3 and thanksgiving for the Ephesians, 4 he treateth of our election, 6 and adoption by grace, 11 which is the true and proper fountain of man’s salvation. 13 And because the height of this mystery cannot easily be attained unto, 16 he prayeth that they may come 18 to the full knowledge and 20 possession thereof in Christ.

1. Paul. See on Rom. 1:1.

Apostle. Gr. apostolos (see on Acts 1:2).

Jesus Christ. For the significance of these titles see on Matt. 1:1.

Will of God. Compare 1 Cor. 1:1; 2 Cor. 1:1; Col. 1:1; 2 Tim. 1:1; see on 1 Cor. 1:1. Paul was not seeking to enhance his personal authority, but, rather, to express a clear sense of calling and obligation (cf. 2 Cor. 8:5). His call had come directly from God (see on Gal. 1:15, 16). His firm conviction of this was the secret of his powerful ministry and devoted Christian life and the source of his courage and faith under suffering.

Saints. Gr. hagioi, literally, “holy ones” (see on Rom. 1:7; 1 Cor. 1:2). The Greek word denotes separation from common condition and use.

At Ephesus. Textual evidence is divided (cf. p. 10) between retaining and omitting this expression (see p. 993; Vol. V, p. 182). If this phrase is omitted, the last part of this verse may be translated, “to the saints, those who are also faithful in Christ Jesus.”

Faithful. Gr. pistoi, “faithful,” “believing.”

In Christ Jesus. This, or any one of its related forms—“in Christ,” “in him,” “in whom,” “in the Lord,” “in the beloved”—may be considered as the key phrase of this epistle. These expressions occur frequently in the epistle and designate Jesus Christ as the sphere, or medium, in which the believer lives and moves. They emphasize the close unity that exists between the Christian and his Lord. Everything that the Christian does he does with reference to his Lord.

2. Grace … and peace. For the meaning of this salutation see on Rom. 1:7.

God … Jesus Christ. By naming both the Father and the Son as the source of spiritual blessing, Paul emphasizes the equality that exists between them (cf. on Rom. 1:7).

3. Blessed be the God. This expression of praise introduces one of the most sublime passages of Scripture, sometimes called the “gateway of praise.” Verses 3–14 survey the course of the revelation of divine grace and set forth promises of God’s redeeming love and the glorious privileges of the church. These verses may be regarded as the plan of salvation in outline.

Hath blessed. Gr. eulogeoµ, “to give praise,” “to bless,” the verb form related to the adjective eulogeµtos.

All spiritual blessings. Literally, “every spiritual blessing.” A spiritual blessing is one belonging to or activated by the Spirit.

In heavenly places. Gr. en tois epouraniois, “in the heavenly [places].” This phrase is peculiar to Ephesians, being used five times in the epistle (chs. 1:3, 20; 2:6; 3:10; 6:12). In ch. 6:12 the phrase is translated “in high places.” However, the word translated “heavenly” occurs elsewhere (John 3:12; 1 Cor. 15:48; Phil. 2:10; etc.). In Eph. 1:20 the phrase en tois epouraniois is apparently used as a synonym for heaven, for it is the place where Christ sits on the right hand of the Father. This seems to be its meaning also in ch. 2:6. If we are raised together with Christ, and are “in Christ Jesus,” and Christ is at the right hand of God in heaven, then we, in that sense, are sitting with Him in heaven. In ch. 3:10 en tois epouraniois describes the dwelling place of angel powers, probably of good angels, and in ch. 6:12 of evil angels. In ch. 1:3 the phrase seems to qualify “spiritual blessings” by designating heaven as the source of them.

In Christ. See on v. 1.

4. According as. Verses 4–6 have sometimes been used to support the doctrine that certain ones are elected to be saved and others to be lost, and that nothing the individual can do will affect the result. True, the passage does speak of certain ones being chosen before the foundation of the world and being predestinated, or ordained, to be adopted as children. But it says nothing of any being chosen to be lost. Furthermore, those chosen are designated as “us,” meaning Christians, those who by faith have accepted the Lord Jesus Christ. Before the foundation of the world, when the plan of salvation was laid, it was determined that those who accepted the provisions of the plan would be restored to sonship. It was God’s desire that all would accept the plan and be saved (1 Tim. 2:4; 2 Peter 3:9). For a discussion of the problem of predestination see on Rom. 8:29.

Chosen us. The Midrash Rabbah, on Gen. 1:3 (Soncino ed., p. 6), says that God chose Israel before creation. Paul is here expressing a similar thought concerning the church, or spiritual Israel. It is general election, not individual election.

In him. Christ is the sphere in which the choosing can be made, for all spiritual life centers in Him. One coming to Christ is chosen to be saved, in the same way as one joining a choir is chosen to sing. Hence it is not an arbitrary selection. God purposes to save all who choose to place their faith in Christ as their Redeemer.

Before the foundation. The plan of salvation was laid before the creation of the world. It was then that God purposed to save those who would cooperate with His plan (cf. on Rev. 13:8).

Holy. Gr. hagioi (see on Rom. 1:7; cf. AA 51). To be holy is to reflect the divine image, for God is holy (1 Peter 1:16). The purpose of the plan of salvation is to restore the divine image in man (see Ed 125).

Without blame. Gr. amoµmoi, “without blemish,” “faultless.” In ch. 5:27 the word is translated “without blemish” and in Rev. 14:5 “without fault.” In the LXX amoµmos translates the Heb. mimat

, which means “without blemish.” Tamim is used to describe the sacrificial victims, which were to be without blemish or spot (Lev. 1:3; etc.).Amoµmos is used to describe Christ’s perfect sacrifice (Heb. 9:14; 1 Peter 1:19).

In love. This phrase may be connected either with v. 4 as in the KJV or with v. 5 so as to make that verse read “in love having predestinated. …” The Old Latin and Syriac Peshita versions connect it with v. 5. On the other hand the Vulgate and some of the later uncials connect it with v. 4. The ancient Greek manuscripts are without value as far as determining the thought division here inasmuch as they had either no punctuation and word separation, or at best only the most rudimentary kind. The phrase makes good sense connected with either verse. All the divine operations spring from the basic attribute of God’s character, love. For a definition of love (agapeµ) see on Matt. 5:43, 44; 1 Cor. 13:1.

5. Predestinated. Gr. proorizoµ (see on Rom. 8:29; cf. on Eph. 1:4).

Adoption of children. Gr. huiothesia, literally, “a placing as a son” (see on Rom. 8:15).

By Jesus Christ. Or, “through Jesus Christ.” He is the agent in the plan of salvation, the mediator between God and man (1 Tim. 2:5). Far from being an angry God who requires appeasement, the Father is working through Christ to accomplish His purpose—man’s salvation. Compare Gal. 4:3–5.

Good pleasure. Gr. eudokia, “good will,” “good pleasure.” Phrases such as “good pleasure of his will,” where two synonymous abstract terms are compounded, are characteristic of the style of Ephesians. It was God’s good pleasure to devise and put into operation the plan of salvation, whereby as many as fixed their faith in Jesus Christ should be adopted as children into the family of God (John 3:16; Rev. 22:17).

6. To the praise. Or, “unto the praise.” As a result of the revelation of God’s grace in the adoption, the universe will gain a true conception of the character and purposes of God and respond with expressions of praise. One of the purposes of the plan of salvation is the vindication of the character of God before the universe (see PP 68; cf. DA 625, 626; Eph. 3:10, 11).

Glory of his grace. The abundance and fullness of God’s grace is a prominent theme in this epistle, and is presented as a prime cause for confidence and hope. For a definition of grace see on Rom. 3:24.

Wherein. Important textual evidence may be cited (cf. p. 10) for the reading “which.” With this reading the passage may be translated “which he graciously bestowed upon us in the beloved.”

Made … accepted. Gr. charitooµ, “to endow with grace,” “to make graceful.” Here the former meaning obviously applies. The idea is of grace freely bestowed, by which we have been enriched or beautified. The One who gave up His Son to an ignominious death also gives abundantly of His other riches (Rom. 8:32). God’s mercy, favor, gracious disposition to us, permit a relationship to Him that would otherwise be impossible. God cannot be bought, bribed, or cajoled; what He does, He does out of His own good will and divine purpose.

In the beloved. Another form of the key phrase of this epistle (see on v. 1). The designation of the Son as the Beloved is appropriate here. We are brought nigh to God by the Beloved One, and in turn may be called beloved children (ch. 5:1). Those whom God endows with His grace are loved by Him in the same way that He loves His own Son.

7. In whom. This redemption is brought about by something more than a kind of cooperation with Christ or a mere mystical union with Him. Christ is the “living sphere” of redemption; it is in His person that the great work is accomplished. He is at once the Architect, the Master Builder, and the Cornerstone. He is the Shepherd as well as the Door to the fold (John 10:1–14).

Redemption. Gr. apolutroµsis, “a buying back,” “a ransoming,” “a deliverance” (see on Rom. 3:24).

Through his blood. The life is in the blood (Lev. 17:11). The spilled blood of Christ represents the life that has been laid down to redeem man.

Forgiveness of sins. Redemption is deliverance from a bondage under which man has placed himself through transgression—deliverance at an unspeakable price. The shedding of His blood was “for the remission of sins” (see on Matt. 26:28).

Riches of his grace. Compare riches of kindness (Rom. 2:4), glory (Eph. 3:16; Phil. 4:19; Col. 1:27), etc.

8. Abounded toward us. Or, “lavished upon us” (RSV). The riches of God’s grace not only supply every need, they overflow into additional gifts. All nature testifies to the bountiful hand by which the Creator has endowed His works. The suppliant for grace discovers that He is no less generous with His spiritual gifts.

In all wisdom and prudence. This phrase may be connected with either the foregoing or the following. If it is considered as part of v. 8, it states the sphere in which God’s free gift of grace is lavished upon us; “wisdom” and “prudence” are His gifts to us. If the phrase is considered as the first part of v. 9, then it refers to qualities of God Himself. The unpunctuated, ancient manuscripts allow either interpretation.

9. Mystery. Gr. musteµrion (see on Rom. 11:25). The time was ripe for the unfolding of the mystery of God’s will. The world had long been in preparation for this hour, and the apostle Paul had been highly honored in being one of the bearers of a secret that had been “hid from ages and from generations” (Col. 1:26; cf. Eph. 3:3). The superabundance of God’s grace had been a mystery until proclaimed in the life and death of Christ, and its extent and application to the Gentiles was only now becoming known. It is this last that is largely the burden of Paul’s present writing.

Some have contended that Paul here drew three words—“mystery,” “knowledge,” and “wisdom”—from the pagan mystery religions. However, these words and concepts are not confined to these religions. Their Hebrew equivalents are found in the Dead Sea scrolls, reflecting Jewish concepts. He could well have been drawing on Judaic concepts and vocabulary, placing them, by means of his inspired mind, in that richer setting with reference to God that Christianity provides.

Good pleasure. See on v. 5. It was God’s gracious purpose to make this revelation. He was not in the position of finding Himself in a dilemma when faced with the outbreak of sin, nor did He grudgingly set about the glorious, but agonizing, work of redemption. He needed no urging, nor was He influenced by circumstances apart from Himself. What God has done for man He was pleased to do. It is not an adequate or a reverent picture of the character of God to present Him as reluctantly yielding to the persuasions of man or of Christ before He is willing to forgive sin or to come to the aid of His stricken creatures.

Himself. Textual evidence attests (cf. p. 10) the reading “him,” probably meaning “Christ.”

10. Dispensation. Gr. oikonomia, “stewardship,” that is, the office of a steward, “arrangement,” “plan.” Paul seems here to be referring to the plan of salvation, which would ultimately accomplish the unity here portrayed.

Fulness of times. The plural suggests a succession of time periods or seasons (cf. on 1 Cor. 10:11). The entire gospel age seems to be comprehended. As there are appropriate times for the sowing of the seed and the gathering of the harvest, there are also suitable seasons for God’s activities in connection with the redemption of men. There are some things that could be accomplished at one time and not at another, because He is dealing with beings who are free moral agents whom He will not even attempt to force into compliance with His purposes. Through the ages there have been successive unfoldings of the plans of God, stages of development leading up to the final consummation when there will be a universal unity. The apostle enlarges on this theme as he proceeds with his epistle.

Gather together. Gr. anakephalaiooµ, “to sum up,” “to head up,” “to bring to a focus.” The word occurs in the NT only here and in Rom. 13:9, where Paul describes the law as being summed up.

All things in Christ. This is the divine purpose—the restoration of a lost unity. It must necessarily be in Christ, because He is the center of all things. All things were made by Him; He upholds all things by the word of His power; He is the center of the church and its supreme hope. The Christian life is no solitary adventure into the kingdom of God; the Christian is a member of a community, the body of Christ, the church. The unity of God’s universe had been broken by sin. The mystery of God’s will was His plan to restore this unity when the occasion was ready, a restoration to be accomplished through Christ. That mystery will find its culmination at the end of the great controversy, when all things in heaven and on earth will be united in Christ, and the character of the Godhead will have been vindicated.

In him. These words may be considered as part of v. 11 rather than of v. 10, where they are merely a repetition.

11. Obtained an inheritance. Or, “were chosen [by lot].” Every believer is already in possession of his inheritance by promise. The Christian’s inheritance comes to him as a right by the adoption mentioned in v. 5. This inheritance is in Christ, who purchased it with His blood.

Being predestinated. Or, “being marked out beforehand” (see on vs. 4, 5). Predestination is referred to here again, probably in order to show that the obtaining of the inheritance was no accident or chance. It was in line with God’s predetermined purpose.

Counsel of his own will. It is cause for assurance that God works according to His will and not according to that of man, for man’s will is capricious and unpredictable. Men challenge, or question, the acts of God and deign to ascribe to Him the same changeableness that is in themselves, forgetting that behind His every act stand His perfection and His infinite love. Since in Him is infinite wisdom joined with infinite love and sovereign will, He is under no constraint nor necessity.

12. Praise of his glory. Compare on v. 6.

Who first trusted in Christ. Literally, “who have hoped before [and still hope] in Christ.” These words have special application to the Jewish Christians, who, through their fathers, were the first to be partakers of the inheritance, for even from Abraham’s time the Jews had looked forward to the Messiah. They were highly privileged that they might live and labor “to the praise of his glory,” even as Christians who hold the gospel truth today are stewards of His grace in relation to the heathen world.

Christian hope is more than simply a wish for the future, for it is founded on the promises of God in Christ. The Scriptures speak of “full assurance of hope” (Heb. 6:11), “a lively hope” (1 Peter 1:3), hope that “maketh not ashamed” (Rom. 5:5), “the God of hope” (Rom. 15:13). There is a deeply embedded instinct in the human heart that looks for a happy ending to life’s tragic affairs. God planted it there.

It was the privilege of the Jewish Christians first to hope in Christ. Paul mentions his kinsmen Andronicus and Junia as having been in Christ before he was (Rom. 16:7), and he doubtless always regretted his earlier wasted years. Happy are they who come to Christ in their youth and commit their entire life to Him rather than offer the remnants of the wasted years. Hope is like a rope let down to a drowning man. How foolish of him to debate the intentions of the one throwing it down or to question its strength! The perishing one takes hold of the “blessed hope” and finds that it sustains him and brings him to Christ who offers eternal life.

13. Trusted. This word is supplied. Other interpretations, calling for other readings, have been suggested: (1) that the thought goes back to the first part of v. 11 and that “have obtained an inheritance” should be supplied, making the passage read, “among whom ye also have obtained an inheritance”; (2) that “are” should be supplied, making the passage read, “among whom also ye are”; (3) that the thought goes forward to the “were sealed” near the end of the verse, in which case no word would be supplied and the passage would read, “In whom ye also … were sealed” (see RSV). Against the supplied word “trusted” it is urged that the word in v. 12 is really “hoped before” (a single word in the Greek) and that this idea does not fit v. 13.

The word of truth. The word of truth is here defined as the “gospel of your salvation” (cf. Rom. 1:16). We are urged to take heed to that word (Mark 4:24), to receive it with meekness (James 1:21), and with faith (Heb. 4:2), for it is the means to eternal life. The truth is more than a collection of statements of fact, which would have no salvation in them as such; the truth must finally bring us to Him who is “the way, the truth, and the life” (John 14:6). Every noble impulse that arises in any man’s soul, Christian or heathen, springs from that one Source. Indeed, the influence of the Holy Spirit is necessary to the effective reception of the truth (1 Cor. 2:12–15). Like the seed that fell on poor soil, the written or spoken word has no power to change the life except it be accompanied by the Living Word.

Sealed. Gr. sphragizoµ (see on 2 Cor. 1:22; cf. on John 6:27). There is an orderly change in the believer’s life: first there is the hearing, then the believing, and then the sealing that puts upon him, as it were, an impression or stamp.

Holy Spirit of promise. The Holy Spirit was so called because He was promised from former times (Isa. 32:15; Eze. 36:26; Joel 2:28), and also by Christ Himself (John 14:16, 17). It is the Spirit of promise who seals, or identifies, those who are His own (2 Tim. 2:19), and secures them until the day of redemption (Eph. 4:30). He is identified here as the agent of the sealing. Those who are sealed have the witness within themselves that they are the children of God (1 John 5:10).

The Holy spirit assures us that the promises of God are true, and it is this conviction that largely distinguishes believers from nonbelievers. The seal is placed upon all who choose to become saints.

14. Earnest. Gr. arraboµn (see on 2 Cor. 1:22). The thought of the whole passage is that the Holy Spirit had been promised in God’s Word, and when that Word was believed the Holy Spirit was received and the believers were sealed, that sealing being a further promise of the ultimate fulfillment of all God’s promises to men.

The child of God has the privilege even now of tasting the heavenly joys, and, indeed, he may well question his experience if he does not do so. He may be deeply assured of the resurrection of the body, the return of the Lord, the gift of immortality, and all the eternal realities. The promise is certain, since it is guaranteed by God Himself through the Divine Spirit.

Redemption. See on v. 7. Redemption is here thought of as being future, although the believer has already been saved by virtue of his acceptance of Christ. We still await the full liberation from sin and its consequences; there is a glory yet to be revealed.

Purchased possession. Gr.peripoieµsis, “an acquisition,” “an obtaining,” “a taking possession of.” The word peripoieµsis is translated “peculiar” in 1 Peter 2:9, in the phrase “peculiar people,” literally, “a people for acquisition,” or “a [God-] possessed people.” Some commentators apply Paul’s phrase to the saints as God’s purchased possession, others to the inheritance that the saints acquire (see on Eph. 1:18). The latter view seems to be the one required by the context. The saints look forward to the future possession of which the Holy Spirit is the earnest.

Praise of his glory. See on v. 6. On this exalted note ends the remarkable introduction to this epistle. As Paul’s thought ranges from “before the foundation of the world” to “the redemption of the purchased possession,” he sees Christ as the center of it all. Everything is “in him.” Paul presents this idea, not as a theological abstraction, but as a matter of the most practical concern. He is not weaving a philosophy or writing a treatise on the problem of predestination and free will. He sees Christ harmonizing every intellectual and moral problem that men have to face.

15. Wherefore I also. Because of the blessings described in vs. 1–14 the apostle now utters a prayer of praise and thanksgiving.

Heard. During his imprisonment Paul frequently received messages from, and concerning, the churches he had raised up, and he was both pleased and saddened at the things he heard. The faith of the Ephesians was a source of great encouragement to him.

Love unto all. Important textual evidence may be cited (cf. p. 10) for the omission of the word “love.” However, the word is needed to complete properly the thought of the sentence. Paul elsewhere joins together faith and love (1 Cor. 13:13; 1 Thess. 1:3; etc.), for these are what distinguish all true Christians. Love to the saints is a natural outcome of faith in Christ. It is impossible to love God without loving the saints (1 John 4:20), and, indeed, those who are not so saintly. The love Paul commends is comprehensive, including all the saints, even those whom it may be difficult to love because of their various habits and temperaments.

16. To give thanks. Similar statements of thanksgiving are found in Rom. 1:8; 1 Cor. 1:4; Phil. 1:3; Col. 1:3; 1 Thess. 1:2; 2 Thess. 1:3; 2 Tim. 1:3; Philemon 4, 5. Paul’s spirit of gratitude was “without ceasing,” and found expression on many occasions. The frequency of Paul’s outbursts of thanksgiving is an indication of the joyous and radiant nature of his spirit, without which he could never have endured his various sufferings. The note of joy and thanksgiving is sadly lacking in many Christian lives; the remedy is partly to be found in the sharing of happy experiences in the religious life.

Making mention. A study of the prayers of Paul reveals that his petitions were largely for his churches and for individuals (see Rom. 1:9; Phil. 1:4).

17. The God. That God the Father is described as the God of Jesus Christ in no way implies subordination of the Son (see on John 14:28). In praying to God we identify ourselves with our Elder Brother, even though we but partially comprehend the significance of the relationship.

Father of glory. Compare on Acts 7:2. The expression may mean the Father to whom the glory belongs as a characteristic quality. For a definition of “glory” see on Rom. 3:23. Compare the use of the word “glory” in Eph. 1:18, where it is suggested that the believer who has the Father of glory for his own has also the inheritance of glory. As the Father glorified the Son with the glory that He had with Him before the foundation of the world (John 17:24), so He will glorify those who come to Him through Christ (2 Cor. 3:18).

The spirit. Or, “a spirit.” The expression may refer to an illuminated human spirit, though it is true that wisdom and revelation come from the Holy Spirit (see Luke 12:12; John 14:26; 1 Cor. 2:9, 10).

Wisdom. Gr. sophia (see on Luke 2:52), corresponding to the Heb. chokmah, for a definition of which see on Prov. 1:2.

Revelation. Probably Paul is here referring, not to direct communications from God, but to the ability to understand what God has revealed. It is necessary to exercise more than reason to come to a true knowledge of God. There must be a divine enlightenment, a spiritual vision, given directly by God to the believing soul.

Knowledge. Gr. epignoµsis, “full knowledge,” or “precise knowledge.” This is not merely an acknowledgement of God but a distinct knowledge of Him. This knowledge comes to those willing to accept God’s revelation of Himself. It is not speculative knowledge alone or simply intellectual assent; it is rather an experimental knowledge that comes to those whose spiritual faculties are quickened and who have become sensitive to spiritual truth. Such knowledge is progressive. Day by day God reveals new aspects of His character to thrill the soul and to inspire it to holier living.

Of him. That is, of God, as shown in vs. 18–20.

18. Eyes of your understanding. Textual evidence attests (cf. p. 10) the reading “eyes of your heart.” This striking phrase occurs nowhere else in the NT. By “heart” the Hebrews represented the seat of the thoughts, will, and emotions (see on Rom. 1:21). This seems to be Paul’s use of the expression here. “Eyes” represent insight, and enlightened eyes, spiritual awareness and moral comprehension. “Eye hath not seen, nor ear heard” what the spiritually opened eyes see (see on 1 Cor. 2:9, 10). A new and deep illumination takes place that affects the innermost personality. It is not a new faculty or gift; it is a new vision or insight.

May know. The apostle lists three items of knowledge that come to those whose eyes are enlightened (vs. 18, 19).

Hope. See on Rom. 5:2–5; 8:24. Some commentators believe that in this present passage Paul refers, not to the thing hoped for, but to the principle of hope in the life that is inspired by the divine calling. To have that hope is to have something precious beyond measure. Paul’s readers still did not comprehend the full meaning of their calling, and he was anxious that they should see that the Christian’s hope is based on the facts of redemption, “Christ in you, the hope of glory” (Col. 1:27, 28). They had forgiveness of sins, they were children of God, but still their eyes were holden. He wanted them to have the hope that would suggest to them more than they had dreamed of. Hope is a mixture of faith and assurance, but it looks to the future for its completion. The believer may know that if he is called by God through the Spirit, his whole life will become suffused with the blessed hope.

Other commentators hold that by “hope” Paul refers to the end objective of the call of God—the heights of spiritual attainment to which He calls His saints, and the ultimate glorification which will see the saints restored to the estate from which man has fallen.

Calling. See on Rom. 8:30.

Inheritance. This term has been understood as referring either to the saints as God’s heritage or to the privileges enjoyed by the saints as God’s heirs. The redeemed are elsewhere spoken of as God’s treasure, wealth, or inheritance (Ex. 19:5). They are His by creation and by redemption. They have been “bought with a price” ( 1 Cor. 6:20), and consequently He takes pleasure in His inheritance.

Viewed as the privilege of the saints, the inheritance is glorious and rich, for “he that overcometh shall inherit all things” (Rev. 21:7). The riches of God’s grace, love, power, mercy, and kingdom are shared with His faithful children (cf. Phil. 4:19).

19. Power to us-ward. In addition to knowledge of the “hope” and of the “riches” (v. 18), the apostle prays for experimental knowledge of the power of God in the life. Our feeble natures are revivified and transformed by divine energy in conversion and sanctification. The holding out of “the hope of his calling” (v. 18) would be most tantalizing and unsatisfactory were it not for the accompanying power.

Who believe. Faith is the channel that makes possible the working of divine power (see on Rom. 4:3–5).

According to the working. The standard, or norm, of God’s power is what it works or accomplishes in Christ (v. 20).

Power. Gr. kratos, “strength,” “force.” This word for “power” is used in the NT only in connection with God or with His word. God’s mighty power is displayed in the transformation of a sinner into a saint. This remarkable change is not accomplished by psychology, education, or good works; it is an act of divine grace and power.

20. Wrought in Christ. See on v. 19.

When he raised. It is a marvelous fact that the same power that wrought the resurrection of Christ now works in the hearts of believers. It was upon Christ’s dead body that the power operated, and it is upon those who are “dead in trespasses and sins” that it again works (Eph. 2:1; cf. Rom. 8:11; 2 Cor. 4:14). Christ came forth with a glorified body, and assumed authority at the right hand of God. His resurrection is a pledge of the resurrection of the saints (Rom. 4:25; 1 Cor. 15:20–22), and His exaltation a pledge of the final exaltation of the saints (cf. Eph. 1:18).

Right hand. The right hand is the position of authority. The idea of Christ’s sharing authority with the Father is expressly stated elsewhere in Scripture (John 1:1; 17:5; Acts 7:55; Rev. 3:21).

Heavenly places. See on v. 3.

21. All principality … and dominion. This series is commonly understood as referring to angelic powers (cf. on Eph. 6:12; Rom. 8:38), possibly either good or bad. Christ is superior to all powers, both heavenly and earthly. He is Sovereign Lord, with supreme and universal authority (see on Rom. 8:38; cf. 1 Cor. 15:24; Eph. 3:10; 6:12; Col. 1:16). Paul is anxious at all times to make clear that Christ should not be regarded as a subdeity, a concept that might easily be accepted in view of the growing influence of the Gnostic heresy. He uses the terms already familiar in current Jewish teachings (see the apocryphal work Enoch 61:10) and sets forth the truth that Christ is above all other beings, no matter what their real or supposed rank might be.

Every name. The phrase is all-inclusive, used as if to bring the accumulated series to a climax. There is no name that can be compared with His because there is no being who can be compared with Him.

World. Gr. aioµn, “age,” “era” (see on Matt. 13:39). “This world” may be viewed as denoting the present order in both heaven and earth, and the world “to come,” as the future age for the universe. As a result of His humiliation and His exaltation Christ will be acknowledged as universally supreme not only in this age but also in the age to come.

22. Under his feet. See on 1 Cor. 15:24–28.

Head over all things. This relationship implies more than rulership. Headship, as used in this epistle, includes the idea of vital union and relationship (Eph. 4:15, 16; Col. 2:19). The head is the active center of all the operations of the body. Paul is emphasizing the idea of unity, well illustrated in the close relationship that exists between the head and the body.

Church. Gr. ekkleµsia (see on Matt. 18:17).

23. His body. Christ the Head, is the seat of all authority for the church. The analogy of the church and the human body is very close. While the body is one and the church is one, both are made up of various members, each having his own gifts and temperaments. Although there is a great diversity of gifts, that does not preclude harmonious association and operation. In fact, the members can perform their proper functions only when they do work together.

Fulness. Gr. pleµroµma, “full number,” “full extent,” “entire contents”; also “complement.” The word refers to that which is filled (passive sense), or to the filled condition of a thing (cf. on Col. 1:19). Paul sees the church as the body of Christ filled with the fullness of God (Eph. 3:19). Christ has poured His fullness, His qualities, into the church, filling it with holy life; indeed, with abounding life. In Colossians, Paul emphasizes the deity of the Head, in Ephesians the privileges of the body.

Filleth. See on ch. 4:10.

Ellen G. White comments

3 TM 518

3–5FE 403

3–75T 729

6 DA 113, 675, 834; ML 11, 260; PK 313; 5T 229

7 CH 17; SC 55; 5T 635; 6T 257

9 AA 159

14 AH 128, 540; DA 827; GC 674; PK 682; PP 67

17 TM 104; 8T 335

17, 18 ML 44, 360

17–19GC ix; 5T 740; 7T 154

18 FE 112; MB 89; ML 264; 6T 309

19 DA 200; GW 262

20, 21 DA 787; ML 295; SR 427

22, 23 DA 414; Ed 268; FE 413; 1T 283