---
title: "Clarke"
description: "Verse Ephesians 1:1. To the saints which are at Ephesus — As some learned men think that this epistle was written to the Church of the Laodiceans, and tha"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/ephesians/1"
---

Verse [Ephesians 1:1](../../../kjv/ephesians/1/1). ***To the saints which are at Ephesus*** — As some learned men think that this epistle was written to the Church of the *Laodiceans*, and that the words εν εφεσω, *in Ephesus*, were not originally in this epistle, the consideration of the subject has appeared to be more proper for the *preface*; and to that the reader is referred for a particular discussion of this opinion. By the term *saints* we are to understand those who in that place *professed* Christianity, and were members of the Christian Church. *Saint* properly signifies a *holy person*, and such the Gospel of Christ requires every man to be, and such every true believer *is*, both in heart and life; but *saint* appears to have been as ordinary a denomination of a believer in Christ in those primitive times, as the term *Christian* is now. Yet many had the *name* who had not the *thing*.
***The faithful in Christ Jesus*** — πιστοις. the *believers*-the persons who received Christ as the promised Messiah, and the Saviour of the world, and continued in the grace which they had received.

Verse [Ephesians 1:2](../../../kjv/ephesians/1/2). ***Grace be to you*** — [Romans 1:7](../../../kjv/romans/1/7); [Romans 1:7](../../../kjv/romans/1/7).

Verse [Ephesians 1:3](../../../kjv/ephesians/1/3). ***Blessed be the God*** — [2 Corinthians 1:3](../../../kjv/2-corinthians/1/3), where the same form is used.
***With all spiritual blessings*** — With the pure *doctrines* of the Gospel, and the *abundant gifts* and *graces* of the Holy Ghost, justifying, sanctifying, and building us up on our most holy faith.
***In heavenly places*** — εν τοις επουρανιοις. *In heavenly things*, such as those mentioned above; they were not yet in *heavenly* *places*, but they had abundance of *heavenly things* to prepare them for heavenly places. Some think the word should be understood as signifying *blessings* of the most *exalted* or *excellent* kind, such as are *spiritual* in opposition to those that are *earthly*, such as are *eternal* in opposition to those that are *temporal*; and all these *in, through* and *by* CHRIST. We have already seen, on [Galatians 4:26](../../../kjv/galatians/4/26), that the *heavenly Jerusalem*, or *Jerusalem which is from above*, is used by the Jews to signify the days of the Messiah, and that state of grace and glory which should follow the Levitical worship and ceremonies; and it is possible that St. Paul may use the word επουρανια, *heavenly things*, in this sense: *God hath blessed us* *with all spiritual blessings in heavenly things*, or *in this* *heavenly state*, in which life and immortality are brought to light by the Gospel. This is apparently the preferable sense.

Verse [Ephesians 1:4](../../../kjv/ephesians/1/4). ***According as he hath chosen us in him*** — As he has decreed from the beginning of the world, and has kept in view from the commencement of the *religious system of the Jews*, (which the phrase sometimes means,) to bring us Gentiles to the knowledge of this glorious state of salvation by Christ Jesus. The Jews considered themselves an *elect* or *chosen* people, and wished to monopolize the whole of the Divine love and beneficence. The apostle here shows that God had the Gentiles as much in the contemplation of his mercy and goodness as he had the Jews; and the blessings of the Gospel, now so freely dispensed to them, were the proof that God had *thus* chosen them, and that his end in giving them the Gospel was the same which he had in view by giving the law to the Jews, viz. that they might be holy and without blame before him. And as his object was the same in respect to them *both*, they should consider that, as he loved *them*, so they should love *one another*: God having provided for each the same blessings, they should therefore be αγιους, *holy*-fully *separated* from *earth* and *sin*, and consecrated to God and αμωμους, *without* *blame*-having no *spot* nor imperfection, their inward *holiness* agreeing with their outward *consecration*. The words are a metaphor taken from the *perfect* and *immaculate* sacrifices which the law required the people to bring to the altar of God. But as *love* is the *fulfilling of the law*, and *love* the *fountain* whence their salvation flowed, therefore *love* must fill their hearts towards God and each other, and *love* must be the *motive* and *end* of all their *words* and *works*.

Verse [Ephesians 1:5](../../../kjv/ephesians/1/5). ***Having predestinated us*** — προορισας. As the doctrine of eternal *predestination* has produced much controversy in the Christian world, it may be necessary to examine the meaning of the term, that those who do use it may employ it according to the sense it has in the oracles of God. The verb προοπζω, from προ, *before*, and οριζω, I *define, finish, bound*, or *terminate*, whence ορος, *a boundary* or *limit*, signifies to *define* *beforehand*, and *circumscribe by certain bounds or limits*; and is originally a geographical term, but applied also to any thing concluded, or determined, or demonstrated. Here the word is used to point out God's fixed purpose or predetermination to bestow on the *Gentiles* the blessing of *the adoption of sons* by Jesus Christ, which adoption had been before granted to the *Jewish* people; and without *circumcision*, or any other Mosaic rite, to admit the Gentiles to all the privileges of his Church and people. And the apostle marks that all this was *fore-determined* by God, as he had fore-determined the bounds and precincts of the land which he gave them according to the promise made to their fathers; that the Jews had no reason to complain, for God had formed this purpose *before* he had given the *law*, or called them out of Egypt; (for it was *before* the *foundation of the world*, [Ephesians 1:4](../../../kjv/ephesians/1/4);) and that, therefore, the conduct of God in calling the Gentiles *now*-bringing them into his Church, and conferring on them the gifts and graces of the Holy Spirit, was in pursuance of his *original design*; and, if he did not do so, his eternal purposes could not be fulfilled; and that, as the Jews were taken to be his *peculiar* people, not because they had any *goodness* or *merit* in themselves; so the Gentiles were *called*, not for any merit they had, *but according to* *the good pleasure of his will*; that is, according to his *eternal* *benevolence*, showing mercy and conferring privileges in this new creation, as he had done in the original creation; for as, in creating man, he drew every consideration from his own innate eternal benevolence, so now, in redeeming man, and sending the glad tidings of salvation both to the Jews and the Gentiles, be acted on the same principles, deriving all the reasons of his conduct from his own infinite *goodness*.
This argument was exceedingly conclusive, and must silence the Jews on the ground of their *original, primitive*, and *exclusive* rights, which they were ever ready to plead against all pretensions of the Gentiles. If therefore God, *before the* *foundation of the Jewish economy*, had determined that the Gentiles, in the *fulness of time*, should be called to and admitted into all the privileges of the Messiah's kingdom, then the *exclusive* salvation of the Jews was chimerical; and what God was doing now, by the preaching of the apostles in the Gentile world, was in pursuance of his original design. This same argument St. Paul repeatedly produces in his Epistle to the Romans; and a proper consideration of it *unlocks* many difficulties in that epistle. See the notes on [Romans 8:29](../../../kjv/romans/8/29); [Romans 8:30](../../../kjv/romans/8/30); and elsewhere, in the course of that epistle, where this subject is handled. But why is the word προορισας, *fore-determined, limited*, or *circumscribed*, used here? Merely in reference to the settlement of the Israelites in the promised land. God *assigned* to them the *portions* which they were to *inherit*; and these portions were *described*, and their *bearings, boundaries, vicinities* to other *portions, extent* and *length*, as *exactly ascertained* as they could be by the most correct *geographical* map. As God, therefore, had dealt with the Jews in making them his peculiar people, and when he divided the earth among the sons of Noah reserved to himself the *twelve portions* which he afterwards gave to the twelve tribes; ([Deuteronomy 32:8](../../../kjv/deuteronomy/32/8);) and as his dealings with *them* were typical of what he intended to do in the calling and salvation of the Gentiles; so he uses the terms by which their allotment and settlement were pointed out to show that, what he had thus designed and typified, he had now fulfilled according to the original predetermination; the Gentiles having now the spiritual inheritance which God had pointed out by the grant *made* of the promised land to the children of Israel. This is the grand key by which this predestination business is unlocked. [Ephesians 1:11](../../../kjv/ephesians/1/11).

Verse [Ephesians 1:6](../../../kjv/ephesians/1/6). ***To the praise of the glory of his grace*** — Δοξης της χαριτος αὑτου· *The glory of his grace*, for χαρις ενδοξος, *his* *glorious* or *illustrious grace*, according to the Hebrew idiom. But the grace or mercy of God is peculiarly illustrated and glorified in the plan of redemption by Christ Jesus. By the giving of the LAW, God's *justice* and *holiness* were rendered most glorious; by the giving of the GOSPEL, his *grace* and *mercy* are made equally conspicuous.
***Wherein he hath made us accepted in the Beloved*** — This translation of εν ᾑ εχαριτωσεν ἡμας εν τῳ Ηγαπημενῳ is not clear; *with which he has graciously favoured us through the Beloved*, is at once more literal and more intelligible. *Whitby, Macknight*, and *Wakefield* translate the passage in nearly the same way.
*In the Beloved* must certainly mean *in Christ*, who is termed God's *beloved Son*, [Matthew 3:17](../../../kjv/matthew/3/17); but several excellent MSS., such as D*EFG, the later *Syriac*, the *AEthiopic, Vulgate, Itala*, with several of the *fathers*, add, υιωαυτου, *his beloved Son*. This is the *meaning*, whether the *reading* be received or rejected.

Verse 7. ***In whom we have redemption*** — God has glorified his grace by giving us redemption by the blood of his Son, and this redemption consists in forgiving and delivering us from our sins; so then Christ's blood was the *redemption price* paid down for our salvation: and this was according to the riches of his grace; as his grace is *rich* or *abundant* in *benevolence*, so it was manifested in *beneficence* to mankind, in their redemption by the sacrifice of Christ, the *measure* of redeeming grace being the measure of God's own eternal goodness.
It may not be useless to remark that, instead of της χαριτος αυτου, *his grace*, the *Codex Alexandrinus* and the *Coptic* version have της χρηστοτητος, his *goodness*.

Verse 8. ***Wherein he hath abounded*** — That is, in the dispensation of mercy and goodness by Christ Jesus.
***In all wisdom and prudence*** — Giving us apostles the most complete instructions in heavenly things by the inspiration of his Spirit; and at the same time *prudence*, that we might know *when* and *where* to preach the Gospel so that it might be effectual to the salvation of those who heard it. Nothing less than the *Spirit* of *God* could teach the apostles that *wisdom* by which they were to instruct a dark and sinful world; and nothing less than the same Spirit could inspire them with that *prudence* which was necessary to be exercised in every step of their life and ministry. Every wise man is not a prudent man, and every prudent man is not a wise man. *Wisdom* and *prudence* may be expected in an apostle who is constantly living under the inspiration of the Holy Ghost. "*Wisdom*," according to *Sir William Temple*, "is that which makes men judge what are the best ends, and what the best means to attain them; and gives a man advantage of counsel and direction." "*Prudence* is wisdom applied to practice; or that discreet, apt suiting as well of actions as words, in their due place, time, and manner. Every minister of Christ needs these still; and if he abide not under the influence of both, not only his *prayers* but his *ministerial* labours will be all hindered,

Verse 9. ***Having made known unto us the mystery*** — That the Gentiles should ever be received into the Church of God, and have all the privileges of the Jews, without being obliged to submit to circumcision, and perform the rites and ceremonies of the Jewish law was a *mystery*-a *hidden thing* which had never been published before; and *now* revealed only to the apostles. It was *God's will* that it should be so, but that will he kept *hidden* to the present time. A *mystery* signifies something *hidden*, but it ceases to be a *mystery* as soon as it is *revealed*. [Matthew 13:11](../../../kjv/matthew/13/11); and particularly that on, [Romans 11:25](../../../kjv/romans/11/25).
***Good pleasure*** — την ευδοκιαν. *That benevolent design which he* *had purposed in himself*, not being induced by any consideration from *without*.

Verse 10. ***In the dispensation of the fulness of times*** — εις οικονομιαν του πληρωματος των καιρων. The word οικονομια, which is the same as our word *economy*, signifies, as Dr. Macknight has well observed, "the plan which the master of a family, or his steward, has established for the management of the family;" it signifies, also, a plan for the management of any sort of business: and here it means the dispensation of the Gospel, that *plan* by which God has provided salvation for a lost world; and according to which he intends to gather all believers, both Jews and Gentiles, into one Church under Jesus Christ, their head and governor. [Matthew 24:45](../../../kjv/matthew/24/45), where the *word* and the *office* are particularly explained.
*The fulness of times*-By this phrase we are to understand either the *Gospel dispensation*, which is the consummation of all preceding dispensations, and the last that shall be afforded to man; or that *advanced state* of the world which God saw to be the most proper for the full manifestation of those benevolent purposes which he had formed in himself relative to the salvation of the world by Jesus Christ.
***That he might gather together in one*** — ανακεφαλαιωσασθαι, from ανα, *again*, and κεφαλαιοω, *to reduce to one sum; to add up; to* *bring different sums together*, and fractions of sums, so as to reduce them under one *denomination; to recapitulate* the *principal* *matters* contained in a *discourse*. Here it means the *gathering* *together* both Jews and Gentiles, who have believed in Christ, into one Church and flock. See the preceding note.
***All things-which are in heaven, and which are on earth*** — This clause is variously understood: some think, by *things in heaven* the *Jewish state* is meant and by *things on earth* the *Christian*. The Jews had been long considered a *Divine* or *heavenly people*; their doctrine, their government, their constitution, both civil and ecclesiastical, were all Divine or heavenly: as the *powers of* *the heavens*, [Matthew 24:29](../../../kjv/matthew/24/29), [Luke 21:26](../../../kjv/luke/21/26), mean the *Jewish rulers* in *Church and state*, it is very possible that *the things which are in heaven* mean this same state; and as the Gentiles were considered to have nothing *Divine* or *heavenly* among them, they may be here intended by the *earth*, out of the corruption of which they are to be gathered by the preaching of the Gospel. But there are others who imagine that the *things in* *heaven* mean the *angelical hosts*; and the *things on earth* believers of *all nations*, who shall all be joined together at last in one assembly to worship God throughout eternity. And some think that the *things in heaven* mean the *saints* who *died before* *Christ's advent*, and who are not to be made perfect till the resurrection, when the full power and efficacy of Christ shall be seen in raising the bodies of believers and uniting them with their holy souls, to reign in his presence for ever. And some think that, as the Hebrew phrase שמים והארץ *shamayim vehaarets*, the *heavens and the earth*, signifies *all creatures*, the words in the text are to be understood as signifying *all mankind*, without discrimination of peoples, kindreds, or tongues; Jews, Greeks, or barbarians. All that are saved of all nations, (being saved in the *same way*, viz. by *faith* in Christ Jesus, without any distinction of nation or previous condition,) and all gathered into *one Church* or *assembly*.
I believe that the forming one Church out of both Jews and Gentiles is that to which the apostle refers. This agrees with what is said, [Ephesians 2:14-17](../../../kjv/ephesians/2/14-17).

Verse 11. ***In whom*** — Christ Jesus; *also we*-believing *Jews have* *obtained an inheritance*-what was promised to Abraham and his spiritual seed, viz. the *adoption of sons*, and the *kingdom of* *heaven*, signified by the privileges under the Mosaic dispensation, and the possession of the promised land, but all these privileges being forfeited by the rebellion and unbelief of the Jews, they are now about to be finally cut off, and the believing part to be re-elected, and put in possession of the blessings promised to Abraham and his spiritual seed, by faith; for without a re-election, they cannot get possession of these spiritual privileges.
***Being predestinated*** — God having determined to bring both Jews and Gentiles to salvation, not by *works*, nor by any human *means* or *schemes*, but by Jesus Christ; that salvation being *defined* and *determined before* in the Divine mind, and the means by which it should be brought about all being according to his purpose, who consults not his creatures, but operates according to the *counsel* *of his own will*, that being ever wise, gracious, and good.
The original reference is still kept up here in the word προορισθεντες, *being predestinated*, as in the word προορισας [Ephesians 1:5](../../../kjv/ephesians/1/5). And as the apostle speaks of *obtaining the inheritance*, he most evidently refers to that of which the *promised land* was the *type* and *pledge*. And as that land was *assigned* to the Israelites by *limit* and *lot*, both of which were *appointed* by God so the salvation now sent to the Gentiles was as expressly *their lot* or *portion*, as the *promised land* was *that* of the people of Israel. All this shows that the Israelites were a *typical people*; their *land*, the *manner* of possessing it, their *civil and religious code,* c., c., all typical and that *in, by*, and *through* them, God had *fore-determined, fore-described*, and *fore-ascertained* a greater and more glorious people, among whom the deepest counsels of his wisdom should be manifested, and the most powerful works of his eternal mercy, grace, holiness, goodness, and truth, be fully exhibited. Thus there was nothing *fortuitous* in the Christian scheme all was the result of infinite counsel and design. [Ephesians 1:5](../../../kjv/ephesians/1/5); [Ephesians 1:5](../../../kjv/ephesians/1/5).

Verse 12. ***That we*** — Jews, now apostles and messengers of God, to whom the first offers of salvation were made, and who were the *first* that *believed in Christ*.
***Should be to the praise of his glory*** — By being the means of preaching Christ crucified to the *Gentiles*, and spreading the Gospel throughout the world.

Verse 13. ***In whom ye also trusted*** — Ye Gentiles, having heard from us the *word*, τονλογον, the doctrine, *of the truth*, which is the *Gospel*, or glad tidings, *of your salvation*, have believed, as we Jews have done, and received similar blessings to those with which God has favoured us.
*In whom also*, εν ω, *through whom*, Christ Jesus, *after that ye* *had believed*, viz. that he was the only Saviour, and that through his blood redemption might be obtained, *ye were sealed with that* *holy Spirit of promise*; that is, The Holy Spirit, which is promised to them who believe on Christ Jesus, was given to you, and thus you were *ascertained* to be the children of God, for God has no child who is not a partaker of the Holy Ghost, and he who has this Spirit has God's *seal* that he belongs to the heavenly family. It was customary among all nations, when a person purchased goods of any kind, to mark with his seal that which he had bought, in order that he might know it, and be able to claim it if mixed with the goods of others; to this custom the apostle may here allude but it was also customary to set a *seal* upon what was *dedicated to God*, or what was to be *offered to him in* *sacrifice*. See this proved in the note on *"*[John 6:27](../../../kjv/john/6/27)*"*. The Jews themselves speak of the *seal of God*, which they term *emeth*, truth, and which they consider as a representation of the unoriginated and endless perfections of God. As the apostle is here speaking of the *doctrine of truth*, which came by the Holy Spirit, and is *sealed* on the souls of believers by this Spirit, he may have in view the Jewish notion, which is at once both correct and elevated. This *Spirit of truth*, [John 14:17](../../../kjv/john/14/17), *who leads into all truth*, [John 16:13](../../../kjv/john/16/13), and *teaches all things*, [John 14:26](../../../kjv/john/14/26), makes the impression of his own eternal purity and truth in the souls of them who believe, and thus they bear the *seal* of God Almighty. And they who in the day of judgment are found to bear this *seal*-TRUTH; *truth* in the inward parts, having *truly* repented, *truly* believed, and having been in consequence *truly* justified, and *truly* sanctified; and having walked in *truth* and *sincerity* towards God and man; these are *sealed* to the day of redemption; for, having this *seal*, they are seen to have a right to eternal life.

Verse 14. ***Which is the earnest of our inheritance*** — This Holy Spirit, sealing the soul with truth and righteousness, is the *earnest, foretaste*, and *pledge* of the heavenly inheritance. And he who can produce this *earnest* - this *witness of the Spirit*, in the day of judgment, shall have an abundant entrance into the holiest. On the αρραβων, or *earnest*, [Genesis 38:13](../../../kjv/genesis/38/13), c., and [2 Corinthians 1:22](../../../kjv/2-corinthians/1/22).
***The redemption of the purchased possession*** — That is, till the time when body and soul are redeemed from all their miseries, and glorified in the kingdom on heaven.
*The redemption of the purchased possession* - απολυτρωσις της περιποιησεως is variously understood and indeed the original is variously translated. Dr. *Whitby* has observed that the verb πεειποιεις signifies to *save alive*; and he refers the περιποιησις, here, to the redemption of the body from corruption, and to its final glorification with the soul.
All those who believe in Christ Jesus are considered as his peculiar people and property, and to them eternal glory is promised. The Spirit of promise, which is given them, is a pledge that they shall have a resurrection from the dead, and eternal blessedness; the *redemption*, or bringing to life of the body, cannot take place till the day of judgment, but the Holy Spirit promises this redemption, and is now in their hearts an *earnest* or *pledge* of this complete restoration at the great day, which will then be, in an especial manner, *to the praise of his glory*, viz. of Christ, who has bought them by his blood.

Verse 15. ***Faith in the Lord Jesus*** — Cordial reception of the Christian religion, amply proved by their *love to all the* *saints*-to all the *Christians*. Perhaps *love* here implies, not only the kind affection so called, but also all the fruits of love-benevolence, and kind offices of every description.

Verse 16. ***Cease not to give thanks*** — The apostle intimates, so fully satisfied was he of the genuineness of their conversion, and of their steadiness since their conversion, that it was to him a continual cause of *thanksgiving* to God, who had brought them into that state of salvation; and of *prayer*, that they might be preserved blameless to the end.
***Making mention of you*** — While praying for the prosperity of the Christian cause generally, he was led, from his particular affection for them, to *mention them by name* before God.

Verse 17. ***That the God of our Lord Jesus*** — Jesus Christ, as *man* and *mediator*, has the *Father* for his God and Father: and it is in reference to this that he himself says: *I ascend unto my Father* *and your Father, and to my God and your God*; [John 20:17](../../../kjv/john/20/17).
***The Father of glory*** — The *author* and giver of that glory which you expect at the end of your Christian race. This may be a Hebraism for *glorious Father*, but the former appears to be the best sense.
***The Spirit of wisdom and revelation*** — I pray that God may give you his Holy Spirit, by whom his will is *revealed* to men, that he may *teach* and make you *wise* unto salvation, that you may continue to *acknowledge* him, Christ Jesus, as your only Lord and Saviour.

Verse 18. ***The eyes of your understanding being enlightened*** — The *understanding* is that *power* or *faculty* in the soul by which *knowledge* or *information* is *received*, and the recipient power is here termed the EYES of the understanding; and we learn from this that ὁπερ ὁ οφθαλμος εν τῳ σωματι, τουτο ὁ νους εν τῃ ψυχη, as *Philo* expresses it: *What the eye* is to the *body*, the *understanding* is to the *soul*; and that as the eye is not light in itself, and can discern nothing but by the means of *light* shining, not only on the objects to be viewed, but into the eye itself; so the understanding of man can discern no sacred thing of or by itself, but sees by the influence of the Spirit of wisdom and revelation; for without the influence of God's *Holy Spirit* no man ever became wise unto salvation, no more than a man ever discerned an *object*, (no matter how perfect soever his eye might have been,) without the instrumentality of *light*.
Instead of της διανοιας, *of* your *understanding*, της καρδιας, *of* your *heart*, is the reading of ABDEFG, and several others; also both the *Syriac*, all the *Arabic*, the *Coptic*, the *AEthiopic, Armenian, Sahidic, Slavonian, Vulgate*, and *Itala*, besides several of the *fathers*. *The eyes of your* HEART is undoubtedly the true reading.
***The hope of his calling*** — That you may clearly discern the glorious and important *objects* of your *hope*, to the enjoyment of which God has *called* or *invited* you.
***The riches of the glory of his inheritance*** — That you may understand what is the *glorious abundance* of the spiritual things to which you are entitled, in consequence of being made children of God; for if *children*, then *heirs*, heirs of that glorious inheritance which God has provided for the *saints*-for all genuine Christians, whether formerly *Jews* or *Gentiles*. On the chief subject of this verse, see the notes on [Galatians 4:6](../../../kjv/galatians/4/6); [Galatians 4:7](../../../kjv/galatians/4/7).

Verse 19. ***The exceeding greatness of his power*** — As the apostle is here speaking of the glorious state of believers after death, *the exceeding greatness of his power*, or that power which surpasses all difficulties, being itself omnipotent, is to be understood of that *might* which is to be exerted in raising the body at the last day; as it will require the same power or energy which he wrought in Christ, when he raised *his* body from the grave, to raise up the bodies of all mankind; the resurrection of the human nature of Christ being a proof of the resurrection of mankind in general.
***According to the working of his mighty power*** — Κατα την ενεργειαν του κρατους της ισχυος αυτου· *According to the energy* *of the power of his might*. We may understand these words thus: MIGHT, ισχυς, is the *state* or simple *efficiency* of this attribute in God; POWER, κρατος, is this *might* or *efficiency* in *action*; ENERGY, ενεργεια, is the quantum of *force, momentum*, or *velocity*, with which the power is *applied*. Though they appear to be synonymous terms they may be thus understood: *passive power* is widely different from *power* in *action*; and power in action will be in its results according to the *energy* or *momentum* with which it is applied. The resurrection of the dead is a stupendous work of God; it requires his *might* in sovereign action; and when we consider that all mankind are to be raised and changed in a *moment*, in the *twinkling of an eye*, then the *momentum*, or *velocity*, with which the power is to be applied must be inconceivably great. All motion is in proportion to the *quantity* *of matter* in the *mover*, and the *velocity* with which it is applied. The *effect* here is in proportion to the *cause* and the *energy* he puts forth in order to produce it. But such is the nature of God's power in action, that it is perfectly inconceivable to us; and even these astonishingly *strong* words of the apostle are to be understood as used in condescension to human *weakness*.

Verse 20. ***Set*****him*****at his own right hand in the heavenly places*** — Gave him, as mediator between God and man, the highest honours and dignities, [Philippians 2:9](../../../kjv/philippians/2/9); in which state of exaltation he transacts all the affairs of his Church, and rules the universe. The *right hand* is the place of friendship, honour, confidence, and authority.

Verse 21. ***Far above all principality*** — The difficulty in this verse does not arise from the *words* themselves, the meaning of each being easily understood, but from the *sense* in which the apostle uses them. Some think he has reference here to the different orders among good and evil angels; he is superior to all the *former*, and rules all the *latter*. Others think he refers to *earthly governments*; and as απχη, *principality*, the first word, signifies the most sovereign and extensive kind of dominion; and κυριοτης, *lordship*, the last word, signifies the *lowest degree* of authority; hence we are to understand that to our Lord, in his human nature, are subjected the *highest*, the *intermediate*, and the *lowest* orders of beings in the universe.-*Chandler*. Others imagine that the apostle has in view, by whatsoever is *named in this* *world*, all the dignitaries of the *Jewish Church*; and by what is named *in the world to come*, all the dignities that should be found in the Christian Church.
*Schoettgen* supposes that the "apostle's αρχη (for αρχοντες, the abstract for the concrete) means the same as the נשיאים *Nesiim* among the Jews, whose chief business it was to clear and decide all contentions which arose concerning traditions and legal controversies.
"That εξουσια, *power*, is the same as צורבא *tsorba*, he who possesses *authority* to propound, expound, persuade, convince, and refute.
"That δυναμις, *might*, answers to רבנות *rabbanoth*, signifying all the class of rabbins, whose office it was to expound the law, and teach the people generally.
"And that κυριοτης, *dominion*, answers to מר *mar*, which signifies a person above the lower orders of men. And he observes that Jesus Christ, after his resurrection, called fishermen, publicans, and men from the lowest orders of the people, to the work of the ministry; and made them instruments of confounding and overturning all the Jewish rulers, rabbins, and doctors. And that in *the world which is to come*-the successive ages of Christianity, he should ever be exalted above all those powers and authorities which Antichrist might bring into the Christian Church; such as popes, cardinals, wicked archbishops, bishops, deans, and canons; and all those who among the schoolmen were termed seraphic doctors, angelic doctors, most illuminated, most perfect, and irrefragable doctors. And although *Wiclif, Huss, Luther,* *Melancthon*, and the rest of the *reformers*, were men of little or no note when compared with the rulers of the popish Church, so eminently did the power of Christ work in and by them, that the pope and all his adjutants were every where confounded, and their power and authority annihilated in several entire regions."
It is certain that the apostle means that all created power, glory, and influence, are under Christ; and hence it is added:

Verse 22. ***And hath put all*****things*****under his feet*** — All beings and things are subject to him, whether they be *thrones, dominions,* *principalities*, or *powers*, [1 Corinthians 1:16-18](../../../kjv/1-corinthians/1/16-18); [2 Corinthians 2:10](../../../kjv/2-corinthians/2/10); for he, God the Father, has *given him to be head*-chief, and supreme, over all, *to* *the Church*, the Church having no ruler but Jesus Christ; others may be *officers* in his Church, but he alone is *head* and *supreme*.

Verse [Ephesians 1:23](../../../kjv/ephesians/1/23). ***Which is his body*** — As he is *head over all* things, he is *head* to the *Church*; and this Church is considered as the *body* of which he is *especially* the head; and from him, as the head, the Church receives light, life, and intelligence.
***And is the fulness of him*** — That in which he especially manifests his power, goodness, and truth; for though he *fills* all the world with his presence, yet he fills all the members of his mystical body with wisdom, goodness, truth, and holiness, in an especial manner. Some understand the *fulness* or πληρωμα, here, as signifying the *thing to be filled*; so the Christian Church is to be filled by him, whose fulness fills all his members, with all spiritual gifts and graces. And this corresponds with what St. John says, [John 1:16](../../../kjv/john/1/16): *And of his fulness have all we received, and grace for grace*. And with what is said, [2 Corinthians 2:9](../../../kjv/2-corinthians/2/9); [1 Corinthians 2:10](../../../kjv/1-corinthians/2/10): *Ye are complete in him*; και εστε εν αυτῳ πεπληρωμενοι· *And ye are* *in him filled full*; i.e. with *gifts* and *grace*.
How, in any other sense, the Church can be said to be *the* *fulness of him who fills all in all*, is difficult to say. However, as Jesus Christ is represented to be the *head*, and the Church, the *body* under that head, the *individuals* being so many *members* in that *body*; and as it requires a *body* and *members* to make a *head* complete; so it requires a Church, or *general* *assembly* of believers, to make up the *body* of Christ. When, therefore, the *Jews* and *Gentiles* are brought into this Church, the *body* may be said to be complete; and thus Christ has his visible *fulness* upon earth, and the Church may be said to be the *fulness* *of him*, &c. See [Ephesians 1:10](../../../kjv/ephesians/1/10).

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