As the fullness and body of Christ, the church manifests God’s incomparable power against supernatural foes. Ephesians 1:15-23
This section is essentially a prayer by Paul. He asks that the Ephesians might know three things: the hope to which God has called them, the glorious inheritance that God possesses in them, and the great power of God working for them (Eph 1:18–19). The first two—hope of divine calling and glory of divine inheritance—have already been dealt with in 1:1–14 (see 1:4, 5, 11, 12; and 1:11, 14, respectively). It is the topic of power that takes most of the space in 1:15–23: we have “power,” “working,” “strength,” and “might” in 1:19, emphasizing the incomparability of divine power. This is also evident in the use in 1:19 of “surpassing” (used only five times in the NT) and the noun “greatness” (employed only here in the NT).
These early Christians in Ephesus lived among pagans who believed in a plentitude of supernatural entities. Set against this background, Paul’s declaration here is a strong word of comfort as it emphasizes the supremacy of God’s power over every other kind of power. Ephesians 1:21 also balances those four synonyms of divine power in 1:19 by labeling four entities of hostile power: “rule,” “authority,” “power,” and “dominion.” Thus, the listing of four hostile powers in 1:21 is intended to be a contrast to the four specifications of divine power in 1:19.
But why launch into this declamation on power here?
Remember that Eph 1:1–14 focused on God’s grand plan to consummate “all things in the heavens and on earth” in Christ, co-opting humans into that glorious scheme. This divine enterprise is going to meet with some significant pushback from certain denizens “in the heavens” who are inimical to God and antithetical to all he is doing. Great plan, grand scheme, no doubt. But guess what? Great will also be the opposition, and that opposition will be directed towards us who have been incorporated into God’s plan.
But divine power is far greater than any other power of any other being anywhere in the universe, evidenced in the resurrection of Christ and his exaltation in heaven (1:20–22). In terms of time, the scope of Christ’s reign is eternal: “not only in this age but also in the one to come” (1:21b). In terms of space, Christ is seated “at his [God’s] right hand,” “in the heavenlies,” and “far above” every other conceivable power (1:20b–21a). Divine power in Christ overrides every opposing power in the universe as he subjugates them all under his feet forever.
And this same incredible power that God “worked in Christ” (1:20) is at work for believers—“for us who believe” (1:19). Thereby, every antagonistic power is subject not only to Christ but also to his body, the church (1:22)—another facet of the saints’ marvelously privileged position! In this sense, in Christ the church is more powerful than every other anti-God power. (This makes good sense. Every other lesser power has been subdued “under his [Christ’s] feet” (1:22). So if believers are “his body” (1:23), then all those powers are under believers’ feet as well.)
The idea of “fullness” (1:23) in Ephesians refracts the OT concept of divine presence, akin to God’s shekinah glory. In the OT, God filled the sanctuary; now in Christ, he fills the church that thereby partakes of divine fullness. What a privilege!
We have nothing to fear, as God involves us in his grand and glorious plan to consummate all things in Christ.
