Eph 1:15-23 | Barnes | STEP | Verse 15. Wherefore I also, after I heard of your faith in the Lord Jesus . This is one of the passages usually relied on by those who suppose that this epistle was not written to the Ephesians. The argument is, that he writes to them as if they were strangers to him, and that it is not language such as would be used in addressing a people among whom he had spent three years. See the Intro. 5. But this inference is not conclusive. Paul had been some years absent from Ephesus when this epistle was written. In the difficult communication in those times between distant places, it is not to be supposed that he would hear often from them. Perhaps he had heard nothing after the time when he bade farewell to the elders of Ephesus at Miletus, ( ,) until the time here referred to. It would be, therefore, a matter of great interest with him to hear from them; and when, in some way, intelligence was brought to him at Rome of a very gratifying character about their growth in piety, he says that his anxiety was relieved, and that he did not cease to give thanks for what he had heard, and to commend them to God in prayer.

Ephesians 1:15-23

Verse 15. Wherefore I also, after I heard of your faith in the Lord Jesus. This is one of the passages usually relied on by those who suppose that this epistle was not written to the Ephesians. The argument is, that he writes to them as if they were strangers to him, and that it is not language such as would be used in addressing a people among whom he had spent three years. See the Intro. 5. But this inference is not conclusive. Paul had been some years absent from Ephesus when this epistle was written. In the difficult communication in those times between distant places, it is not to be supposed that he would hear often from them. Perhaps he had heard nothing after the time when he bade farewell to the elders of Ephesus at Miletus, (Acts 20,) until the time here referred to. It would be, therefore, a matter of great interest with him to hear from them; and when, in some way, intelligence was brought to him at Rome of a very gratifying character about their growth in piety, he says that his anxiety was relieved, and that he did not cease to give thanks for what he had heard, and to commend them to God in prayer. Verse 16. Cease not to give thanks for you. In the prosperity of the church at Ephesus he could not but feel the deepest interest, and their welfare he never forgot.

Making mention of you in my prayers. Paul was far distant from them, and expected to see them no more. But he had faith in prayer, and he sought that they might advance in knowledge and in grace. What was the particular subject of his prayers he mentions in the following verses. Verse 17. That the God of our Lord Jesus Christ. The God who has sent the Lord Jesus into the world, and appointed him as the Mediator between himself and man. The particular reason why Paul here speaks of him as "the God of the Lord Jesus" is, that he prays that they might be further acquainted with the Redeemer, and be enlightened in regard to the great work which he came to do.

The Father of glory. The glorious Father, that is, the Father who is worthy to be praised and honoured.

May give unto you the spirit of wisdom. May make you wise to understand the great doctrines of the religion of the Redeemer.

And revelation. That is, revealing to you more and more of the character of the Redeemer, and of the nature and results of his work. It is probable here that by the word "Spirit" the apostle refers to the Holy Spirit as the Author of all wisdom, and the Revealer of all truth. His prayer is, that God would grant to them the Holy Spirit to make them wise, and to reveal his will to them.

In the knowledge of him. Marg., for the acknowledgment. That is, in order that you may more fully acknowledge him, or know him more intimately and thoroughly. They had already made high attainments, (Eph 1:15,) but Paul felt that they might make still higher; and the idea here is, that however far Christians may have advanced in knowledge and in love, there is an unfathomed depth of knowledge which they may still explore, and which they should be exhorted still to attempt to fathom. How far was Paul from supposing that the Ephesians had attained to perfection!

(d) "God of our Lord Jesus Christ" Jn 20:17 (e) "wisdom and revelation" Col 1:9 (1) "in the knowledge" "for the acknowledgement" Verse 18. The eyes of your understanding being enlightened. The construction here in the Greek is, probably, "that he may give you (δωη, Eph 1:17) the Spirit of wisdom, etc.--eyes of the understanding enlightened," etc. Or the phrase, "the eyes of your understanding being enlightened," may be in the accusative absolute, which Koppe and Bloomfield prefer. The phrase, "the eyes of the understanding," is a figure that is common in all languages. Thus Philo says, "What the eye is to the body, that is the mind to the soul." Comp. Mt 6:22. The eye is the instrument by which we see; and, in like manner, the understanding is that by which we perceive truth. The idea here is, that Paul not only wished their hearts to be right, but he wished their understanding to be right also. Religion has much to do in enlightening the mind. Indeed, its effect there is not less striking and decisive than it is on the heart. The understanding has been blinded by sin. The views which men entertain of themselves and of God are narrow and wrong. The understanding is enfeebled and perverted by the practice of sin. It is limited in its operations by the necessity of the case, and by the impossibility of fully comprehending the great truths which pertain to the Divine administration. One of the first effects of true religion is on the understanding. It enlarges its views of truth; gives it more exalted conceptions of God; corrects its errors; raises it up towards the great Fountain of love. And nowhere is the effect of the true religion more apparent than in shedding light on the intellect of the world, and restoring the weak and perverted mind to a just view of the proportion of things, and to the true knowledge of God.

That ye may know what is the hope of his calling. What is the full import of that hope to which he has called and invited you by his Spirit and his promises. The meaning here is, that it would be an inestimable privilege to be made fully acquainted with the benefits of the Christian hope, and to be permitted to understand fully what Christians have a right to expect in the world of glory. This is the first thing which the apostle desires they should fully understand.

And what the riches of the glory of his inheritance. This is the second thing which Paul wishes them to understand. There is a force in this language which can be found, perhaps, nowhere else than in the writings of Paul. His mind is full, and language is burdened and borne down under the weight of his thoughts. 2Cor 4:17. On the word "riches" here used, Eph 1:7. The phrase "riches of glory" means glorious wealth; or, as we would say, "how rich and glorious!" The meaning is, that there is an abundance --an infinitude of wealth. It is not such a possession as man may be heir to in this world, which is always limited from the necessity of the case, and which cannot be enjoyed long; it is infinite and inexhaustible. Rom 2:4. The "inheritance" here referred to is eternal life. Rom 8:17.

In the saints. Among the saints. 1Cor 1:2.

(f) "of your understanding" Isa 42:7 (g) "of his calling" Eph 4:4 (h) "riches of the glory" Eph 3:16 (*) "glory" "The glorious riches" Verse 19. And what is the exceeding greatness of his power. On the language here used, 2Cor 4:17. There is much emphasis and energy of expression here, as if the apostle were labouring under the greatness of his theme, and wanted words to express the magnitude of his conception. This is the third thing which he was particularly desirous they should know--that they should be fully acquainted with the power of God in the salvation of men. He refers not merely to the power which he had evinced in their salvation, but also to what the gospel was able to accomplish, and which they might yet experience. The "power" referred to here, as exercised towards believers, does not refer to one thing merely. It is the whole series of the acts of power towards Christians which results from the work of the Redeemer. There was power exerted in their conversion. There would be power exerted in keeping them. There would be power in raising them up from the dead, and exalting them with Christ to heaven. The religion which they professed was a religion of power. In all the forms and stages of it, the power of God was manifested towards them, and would be until they reached their final inheritance.

To us-ward. Towards us, or in relation to us.

Who believe. Who are Christians.

According to the working of his mighty power. Marg., The might of his power. This should be taken with the clause in the following verse, "which he wrought in Christ;" and the meaning is, that the power which God has exerted in us is in accordance with the power which was shown in raising up the Lord Jesus. It was the proper result of that, and was power of a similar kind. The same power is requisite to convert a sinner which is demanded in raising the dead. Neither will be accomplished but by omnipotence, Eph 2:5; and the apostle wished that they should be fully apprised of this fact, and of the vast power which God had put forth in raising them up from the death of sin. To illustrate this sentiment is one of his designs in the following verses; and hence he goes on to show that men, before their conversion, were "dead in trespasses and sins;" that they had no spiritual life; that they were the "children of wrath;" that they were raised up from their death in sin by the same power which raised the Lord Jesus from the grave, and that they were wholly saved by grace, Eph 2:1-10. In order to set this idea of the power which God had put forth in their regeneration in the strongest light, he goes into a magnificent description of the resurrection and exaltation of the Lord Jesus, and shows how that was connected with the renewing of Christians. God had set him over all things. He had put all things under his feet, and had made principalities and dominions everywhere subject to him. In this whole passage, Eph 1:19-23, 2:1-10, the main thing to be illustrated is the POWER which God has shown in renewing and saving his people; and the leading sentiment is, that the SAME power is evinced in that which was required to raise up the Lord Jesus from the dead, and to exalt him over the universe.

(i) "to us-ward" Ps 110:3 (2) "mighty power" "the might of his power" Verse 20. Which he wrought in Christ. Which he exerted in relation to the Lord Jesus when he was dead. The power which was then exerted was as great as that of creation. It was imparting life to a cold and "mangled" frame. It was to open again the arteries and veins, and teach the heart to beat and the lungs to heave. It was to diffuse vital warmth through the rigid muscles, and to communicate to the body the active functions of life. It is impossible to conceive of a more direct exertion of power than in raising up the dead; and there is no more striking illustration of the nature of conversion than such a resurrection.

And set him at his own right hand. The idea is, that great power was displayed by this, and that a similar exhibition is made when man is renewed and exalted to the high honour of being made an heir of God. On the fact that Jesus was received to the right hand of God, Mk 16:19 Acts 2:33.

In the heavenly places. Eph 1:3. The phrase here evidently means in heaven itself.

(a) "raised him from the dead" Acts 2:24,32 Verse 21. Far above all principality. The general sense in this verse is, that the Lord Jesus was exalted to the highest conceivable dignity and honour. Comp. Php 2:9, Col 2:10. In this beautiful and most important passage, the apostle labours for words to convey the greatness of his conceptions, and uses those which denote the highest conceivable dignity and glory. The main idea is, that God had manifested great power in thus exalting the Lord Jesus, and that similar power was exhibited in raising up the sinner from the death of sin to the life and honour of believing. The work of religion throughout was a work of power; a work of exalting and honouring the dead, whether dead in sin or in the grave; and Christians ought to know the extent and glory of the power thus put forth in their salvation. The word rendered "far above"-- υπερανω--is a compound word, meaning high above, or greatly exalted. He was not merely above the ranks of the heavenly beings, as the head; he was not one of their own rank, placed by office a little above them, but he was infinitely exalted over them, as of different rank and dignity. How could this be if he were a mere man, or if he were an angel? The word rendered "principality" --αρχης--means, properly, the beginning; and then the first, the first place, power, dominion, pre-eminence, rulers, magistrates, etc. It may refer here to any rank and power, whether among men or angels, and the sense is, that Christ is exalted above all.

And power. It is not easy to distinguish between the exact meaning of the words which the apostle here uses. The general idea is, that Christ is elevated above all ranks of creatures, however exalted, and by whatever name they may be known. As in this he refers to the "world that is to come," as well as this world, it is clear that there is a reference here to the ranks of the angels, and probably he means to allude to the prevailing opinion among the Jews, that the angels are of different orders. Some of the Jewish rabbis reckon four, others ten orders of angels, and they presume to give them names according to their different ranks and power. But all this is evidently the result of mere fancy. The Scriptures hint, in several places, at a difference of rank among the angels, but the sacred writers do not go into detail. It may be added that there is no improbability in such a subordination, but it is rather to be presumed to be true. The creatures of God are not made alike; and difference of degree and rank, as far as our observation extends, everywhere prevails. On this verse Rom 8:38.

Dominion. Gr., Lordship.

And every name that is named. Every creature of every rank.

Not only in this world. Not only above all kings, and princes, and rulers of every grade and rank on earth

But also in that which is to come. This refers undoubtedly to heaven. The meaning is, that he is supreme over all.

(b) "above all principality" Php 2:9 Verse 22. And hath put all things under his feet. 1Cor 15:27.

And gave him to be the head over all things. Appointed him to be the supreme Ruler.

To the Church. With reference to the church, or for its benefit and welfare. Jn 17:2. The universe is under his control and direction for the welfare of his people.

(1.) All the elements--the physical works of God--the winds and waves-- the seas and rivers---all are under him, and all are to be made tributary to the welfare of the church.

(2.) Earthly kings and rulers; kingdoms and nations are under his control. Thus far Christ has controlled all the wicked rulers of the earth, and they have not been able to destroy that church which he redeemed with his own blood.

(3.) Angels in heaven, with all their ranks and orders, are under his control with reference to the church. Heb 1:14. Comp. Mt 26:53.

(4.) Fallen angels are under his control, and shall not be able to injure or destroy the church. Mt 16:18. The church, therefore, is safe. All the great powers of heaven, earth, and hell, are made subject to its Head and King; and no weapon that is formed against it shall prosper.

(c) "all things" Ps 8:6, Mt 28:16 (*) "gave him" "appointed" Verse 23. Which is his body. This comparison of the church with a person or body, of which the Lord Jesus is the head, is not uncommon in the New Testament. 1Cor 11:3; 1Cor 12:27; Eph 4:15, Eph 4:16.

The fulness of him. The word here rendered fulness-- πληρωμα means, properly, that with which anything is filled, the filling up, the contents. Rom 11:12. The exact idea here, however, is not very dear, and interpreters have been by no means united in their opinions of the meaning. It seems probable that the sense is, that the church is the completion or filling up of his power and glory. It is that without which his dominion would not be complete, he has control over the angels and over distant worlds, but his dominion would not be complete without the control over his church; and that is so glorious, that it fills up the honour of the universal dominion, and makes his empire complete. According to Rosenmuller, the word fulness here means a great number or multitude; a multitude, says he, which, not confined to its own territory, spreads afar, and fills various regions. Koppe also regards it as synonymous with multitude or many, and supposes it to mean all the dominion of the Redeemer over the body--the church. He proposes to translate the whole verse, "He has made him the Head over his church, that he might rule it as his own body--the whole wide state of his universal kingdom." "This," says Calvin, (in loc.,)" is the highest honour of the church, that the Son of God regards himself as in a sense imperfect unless he is joined to us. The church constitutes the complete body of the Redeemer. A body is complete when it has all its members and limbs in proper proportions; and those members might be said to be the completion, or the filling-up, or the fulness--πληρωμα--of the body or the person. This language would not, indeed, be such as would usually be adopted to express the idea now; but this is evidently the sense in which Paul uses it here. The meaning is, that the church sustains the same relation to Christ which the body does to the head. It helps to form the entire person. There is a close and necessary union. The one is not complete without the other. And one is dependant on the other. When the body has all its members in due proportion, and is in sound and vigorous health, the whole person then is complete and entire. So it is to be in the kingdom of the Redeemer. He is the head; and that redeemed church is the body, the fulness, the completion, the filling-up of the entire empire over which he presides, and which he rules. On the meaning of the word fulness πληρωμα-the reader may consult Storr's Opuscula, vol. i., pp. 144--187, particularly pp. 169--183. Storr understands the word in the sense of full or abundant mercy, and supposes that it refers to the great benignity which God has shown to his people, and renders it, "The great benignity of him who filleth all things with good, as he called Jesus from the dead to life, and placed him in heaven, so even you, sprung from the heathen, who were dead in sin on account of your many offences in which you formerly lived, etc.--hath he called to life by Christ." This verse, therefore, he would connect with the following chapter, and he regards it all as designed to illustrate the great power and goodness of God. Mr. Locke renders it, "Which is his body, which is completed by him alone," and supposes it means, that Christ is the head, who perfects the church by supplying all things to all its members which they need. Chandler gives an interpretation in accordance with that which I have first suggested, as meaning that the church is the full "complement" of the body of Christ; and refers to AElian and Dionysius Halicarnassus, who use the word "fulness" or πληρωμα as referring to the rowers of a ship. Thus, also, we say that the ship's crew is its "complement," or that a ship or an army has its complement of men; that is, the ranks are filled up or complete. In like manner, the church will be the filling-up, or the complement, of the great kingdom of the Redeemer--that which will give completion or perfectness to his universal dominion.

Of him. Of the Redeemer.

That filleth all in all. That fills all things, or who pervades all things. 1Cor 12:6; 1Cor 15:28. Comp. Col 3:11. The idea is, that there is no place where he is not, and which he does not fill; and that he is the source of all the holy and happy influences that are abroad in the works of God. It would not be easy to conceive of an expression more certainly denoting omnipresence and universal agency than this; and if it refers to the Lord Jesus, as seems to be indisputable, the passage teaches not only his supremacy, but demonstrates his universal agency, and his omnipresence--things that pertain only to God. From this passage we may observe,

(1.) that just views of the exaltation of the Redeemer are to be obtained only by the influence of the Spirit of God on the heart, Eph 1:17-19. Man, by nature, has no just conceptions of the Saviour, and has no desire to have. It is only as the knowledge of that great doctrine is imparted to the mind, by the Spirit of God, that we have any practical and saving acquaintance with such an exaltation. The Christian sees him, by faith, exalted to the right hand of God, and cheerfully commits himself and his all to him, and feels that all his interests are safe in his hands.

(2.) It is very desirable to have such views of an exalted Saviour. So Paul felt when he earnestly prayed that God would give such views to the Ephesians, Eph 1:17-20. It was desirable in order that they might have a right understanding of their privileges; in order that they might know the extent of the power which had been manifested in their redemption; in order that they might commit their souls with confidence to him. In my conscious weakness and helplessness; when I am borne down by the labours, and exposed to the temptations of life; when I contemplate approaching sickness and death, I desire to feel that that Saviour to whom I have committed my all is exalted far above principalities and powers, and every name that is named. When the church is persecuted and opposed; when hosts of enemies rise up against it, and threaten its peace and safety, I rejoice to feel assured the Redeemer and Head of the church is over all, and that he has power to subdue all her foes and his.

(3.) The church is safe. Her great Head is on the throne of the universe, and no weapon that is formed against her can prosper, he has defended it hitherto in all times of persecution, and the past is a pledge that he will continue to protect it to the end of the world. (4.) Let us commit our souls to this exalted Redeemer. Such a Redeemer we need--one who has all power in heaven and earth. Such a religion we need--that can restore the dead to life. Such hope and confidence we need as he can give--such peace and calmness as shall result from unwavering confidence in him who filleth all in all.

(d) "the fulness" 1Cor 12:12, Col 1:18,24