Jesus was appointed head over everything

JESUS WAS APPOINTED HEAD OVER EVERYTHING
EDITED BY GLENN PEASE
EPHESIANS 1:22-23, 22 And God placed all things
under his feet and appointedhim to be head over
everything for the church, 23 which is his body, the
fullness of him who fills everything in every way.
BIBLEHUB RESOURCES
II. But the text tells us — and this is the second point — THAT IT WAS FOR THE SAKE OF
THE CHURCH THAT GOD PUT ALL THINGS UNDER CHRIST'S FEET — that He was
made Head over all things. Although exalted at God's right hand, angels and principalities and
powers being made subject to Him, He has not abandoned the designs which He entertained, or
lost the feelings which He cherished, towards men, while He tabernacled with them upon earth.
His exaltation has produced no change of feeling towards His former associates, as it too often
occurs among the weak and depraved children of men. He has carried up with Him to the right
hand of His Father and the throne of the Universe the same feelings of love and compassion
towards His people His whole conduct upon earth so strongly expressed. Even now He entertains
those very feelings which once prompted Him to leave the glory He had with His Father before
the world began — to lead upon earth a life of poverty and ignominy and shame — and at last to
endure the cruel and ignominious death of the cross. We may be assured, then, that He will not
leave unfinished a work which He has already done, and suffered so much to effect, but that He
will bring to bear upon its accomplishment all the power and authority with which He has been
invested. Conclusion: Thus extensive and thus absolute is the power with which Christ has been
invested, and which He is continually exercising, and this power is at all times directed to bear
on the interests of the Church — to promote the conversion, the sanctification, and the
everlasting redemption of all those whom the Father gave Him. In the scheme of Divine
Providence, the establishment of general laws, and the arrangement of the most important
transactions, does not prevent an equally careful attention to, and an equally certain provision
for, the most minute. Christ does indeed direct and overrule for the good of His Church the
councils of monarchs, and the conflicts of armies, and the fortunes of nations, but amid all these
great events He does not neglect the least circumstance in the life and history of any of His
chosen people — of any individual member of His body. While He is opening up channels for
the extension of His Church and the spread of His gospel, by overthrowing dynasties, or by

destroying systems of wide and commanding influence — He is at the same time providing the
food with which the most obscure of His people is fed, and the raiment with which he is clothed.
Christ's kingdom not being of this world, the good of individuals, or the good of the whole, or of
the many, can never come into collision, as is sometimes the case in matters which have a
reference to this world's business and this world's interests. Everything connected with the
sanctification and final happiness of each individual believer is as carefully attended to, and as
effectually provided for, as if Christ had been made Head over all things for his sake alone. (W.
Cunningham, D.D.)
COMMENTARIES
Ellicott's Commentary for English Readers(22) And hath put all things under his feet.—See
1Corinthians 15:25-28, where St. Paul deals with the quotation from Psalm 8:6, in application to
our Lord’s Mediatorial kingdom. In this passage these words fill up the picture of our Lord’s
transcendent dignity, by the declaration of the actual subjugation of all the powers of sin and
death, rising up against Him, in the spiritual war which is to go on till the appointed end. They
therefore form a natural link between the description of His lordship over all created being, and
of His headship over the Church, militant on earth, as well as triumphant in heaven.
And gave him to be the head over all things to the church, which is his body.—This is the first
time that this celebrated phrase is used, describing Christ as the Head, and viewing the Church as
a whole as His body. It is characteristic that in 1Corinthians 11:3, Christ is called “the Head of
each man,” as “the man of the woman;” whereas in this Epistle Christ is the Head of the whole
Church, on occasion of the same comparison (see Ephesians 5:23). The consideration of all
Christians as the “body of Christ” is indeed found in Romans 12:4; 1Corinthians 12:12-27 : but it
is notable that in these passages the leading idea is, first, of the individuality of each member,
and then, secondarily, of their union in one body; and in 1Corinthians 12:21, “the head and the
foot,” just as much as “the eye and the hand,” are simply looked upon as members. (Comp. also
1Corinthians 6:15; 1Corinthians 10:17.) Here, in accordance with the great doctrine of this
Epistle—the unity of the whole of humanity and of the whole Church, ideally co-extensive with
that humanity, with Christ—the metaphor is changed. The body is looked upon as a whole,
Christ as its Head. The idea is wrought out again and again (see Ephesians 4:15-16; Ephesians
5:28; Colossians 1:18; Colossians 2:19) in these Epistles of the Captivity. It is from these that it
has become a household word in all Christian theology. With some variation it is expressed also
in other metaphors—the building and the corner-stone, the bride and the bridegroom. But under
the title of the “Head” Christ is looked upon especially in His ruling, guiding, originating power
over the Church. Probably the idea of His being the seat of its life, though not excluded, is
secondary; whereas in His own figure of the vine and the branches (John 16:6) it is primary.
Benson CommentaryHYPERLINK "/context/ephesians/1-22.htm"Ephesians 1:22-23. And hath
put — Greek, υπεταξεν, hath subjected; all things under his feet — This is said in allusion to
Psalm 110:1, Till I make thine enemies thy footstool. The psalm is a prophecy, not only of

Christ’s exaltation to universal dominion in the human nature, (1 Corinthians 15:27,) but also of
the entire subjection of all his enemies, 1 Corinthians 15:25. For in ancient times conquerors put
their feet on the necks of their enemies in token of their subjection, Joshua 10:23-24. And gave
him to be head over all things to the church — As it is here declared that Christ is raised to
universal dominion for the sake of his church, that is, for the noble purpose of erecting and
establishing it, and uniting the angels who are in heaven, and all the good men, who have lived
and are to live on earth, in one harmonious society, that they may worship and serve God
together, and be happy in one another’s society to all eternity, it was necessary for accomplishing
this grand purpose, that the evil angels should be subjected to him; and even that the material
fabric of the world, with every thing it contains, should be under his direction, that he might
order all the events befalling his people, in such a manner as to promote their holiness, and
prepare them for heaven. Add to this, he is in such a sense made head over all things to his
church, as to cause even its enemies, however undesignedly by them and unwillingly, to serve its
interests; and all events, whether apparently prosperous or adverse, and all persons and things, to
work together for the good of its members. To these he is a head, not merely of government, but
likewise of guidance, life, and influence, as is implied in the next clause. Which is his body —
The church is called the body of Christ, to signify that the true and living members thereof are
united to, and animated by him; that they are under his direction, and the objects of his care, and
that they are united to one another in love, after the manner of the members of the human body,
which are governed by the head, and united to one another by various joints, ligaments, nerves,
arteries, veins, and other vessels of communication and intercourse. The fulness of him that
filleth all in all — This expression may mean that his church, that is, the spiritual part of it, is
completed, or completely filled by him, namely, with all sorts of gifts and graces. So Locke
understands it. Thus believers are said to receive out of Christ’s fulness, grace for, or upon grace.
Macknight, however, takes the clause in a different sense, observing, that by calling the church
το πληρωμα, the fulness of Christ, the apostle intimates, that he who is universal Lord would
want a principal part of his subjects, if the church among men on earth were not united and
subjected to him as its head. Who filleth all in all — That is, who filleth all his members with all
their spiritual gifts and graces, according to the place and office in his body which he hath
assigned them.
Matthew Henry's Concise Commentary1:15-23 God has laid up spiritual blessings for us in his
Son the Lord Jesus; but requires us to draw them out and fetch them in by prayer. Even the best
Christians need to be prayed for: and while we hear of the welfare of Christian friends, we
should pray for them. Even true believers greatly want heavenly wisdom. Are not the best of us
unwilling to come under God's yoke, though there is no other way to find rest for the soul? Do
we not for a little pleasure often part with our peace? And if we dispute less, and prayed more
with and for each other, we should daily see more and more what is the hope of our calling, and
the riches of the Divine glory in this inheritance. It is desirable to feel the mighty power of
Divine grace, beginning and carrying on the work of faith in our souls. But it is difficult to bring
a soul to believe fully in Christ, and to venture its all, and the hope of eternal life, upon his
righteousness. Nothing less than Almighty power will work this in us. Here is signified that it is
Christ the Saviour, who supplies all the necessities of those who trust in him, and gives them all
blessings in the richest abundance. And by being partakers of Christ himself, we come to be
filled with the fulness of grace and glory in him. How then do those forget themselves who seek
for righteousness out of him! This teaches us to come to Christ. And did we know what we are
called to, and what we might find in him, surely we should come and be suitors to him. When

feeling our weakness and the power of our enemies, we most perceive the greatness of that
mighty power which effects the conversion of the believer, and is engaged to perfect his
salvation. Surely this will constrain us by love to live to our Redeemer's glory.
Barnes' Notes on the BibleAnd hath put all things under his feet - See the notes at 1 Corinthians
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 ira benefit and welfare: see the notes or, John
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; see the notes at Hebrews 1:14; compare Matthew 26:53.
(4) fallen angels are under his control, and shall not be able to injure or destroy the church. See
the notes at Matthew 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.
Jamieson-Fausset-Brown Bible Commentary22. put … under—Greek, "put in subjection under"
(Ps 8:6; 1Co 15:27).
gave … to the church—for her special advantage. The Greek order is emphatic: "HIM He gave
as Head over all things to the Church." Had it been anyone save Him, her Head, it would not
have been the boon it is to the Church. But as He is Head over all things who is also her Head
(and she the body), all things are hers (1Co 3:21-23). He is OVER ("far above") all things; in
contrast to the words, "TO the Church," namely, for her advantage. The former are subject; the
latter is joined with Him in His dominion over them. "Head" implies not only His dominion, but
our union; therefore, while we look upon Him at the right hand of God, we see ourselves in
heaven (Re 3:21). For the Head and body are not severed by anything intervening, else the body
would cease to be the body, and the Head cease to be the Head [Pearson from Chrysostom].
Matthew Poole's CommentaryAll things; either all his enemies, as Psalm 110:1, all except the
church, which is said to be his body; or all things more generally, of which he spake before,
angels and men; all are made subject to Christ, 1 Peter 3:22.
Hath put all things under his feet; put them into a perfect and full subjection to him.
Objection. All things are not yet put under him.
Answer.
1. All things are so put under him that he can do with them what he please, break all his enemies
in pieces when he will, though for many reasons he yet doth it not.

2. They are begun to be subjected to him, and by degrees shall be further subjected, till they be
perfectly and absolutely subjected unto him, de facto, as already they are de jure.
And gave him; appointed, or constituted, or made him.
To be head; a mystical head; such a one not only as a king is to his subjects, to rule them
externally by his laws, but such as a natural head is to the body, which it governs by way of
influence, conveying spirits to it, and so causing and maintaining sense and motion in it,
Ephesians 4:16 Colossians 2:19.
Over all things; either:
1. God hath chiefly, and above all before mentioned, given Christ to be the Head of the church;
q.d. Though he be King and Lord of all, yet God hath made him the only proper Head to the
church only; God hath set him above principalities and powers, but especially hath appointed
him to be the Head of the church. Or:
2. Over all things may be meant, for the communication of all good things to the church, and
performing all offices of a Head to her; a Head to the church, with a power over all things for her
good.
To the church; the catholic church, or whole collection of believers throughout the world, and in
all ages of it.
things under his feet; put them into a perfect and full subjection to him.
Objection. All things are not yet put under him.
Answer.
1. All things are so put under him that he can do with them what he please, break all his enemies
in pieces when he will, though for many reasons he yet doth it not.
2. They are begun to be subjected to him, and by degrees shall be further subjected, till they be
perfectly and absolutely subjected unto him, de facto, as already they are de jure.
And gave him; appointed, or constituted, or made him.
To be head; a mystical head; such a one not only as a king is to his subjects, to rule them
externally by his laws, but such as a natural head is to the body, which it governs by way of
influence, conveying spirits to it, and so causing and maintaining sense and motion in it,
Ephesians 4:16 Colossians 2:19.
Over all things; either:
1. God hath chiefly, and above all before mentioned, given Christ to be the Head of the church;

q.d. Though he be King and Lord of all, yet God hath made him the only proper Head to the
church only; God hath set him above principalities and powers, but especially hath appointed
him to be the Head of the church. Or:
2. Over all things may be meant, for the communication of all good things to the church, and
performing all offices of a Head to her; a Head to the church, with a power over all things for her
good.
To the church; the catholic church, or whole collection of believers throughout the world, and in
all ages of it.
Gill's Exposition of the Entire BibleAnd hath put all things under his feet,.... These words are
taken out of Psalm 8:6. See Gill on 1 Corinthians 15:27.
And gave him to be the head over all things to the church; the Vulgate Latin version reads, "and
gave him to be the head over every church", or "all the church"; the Ethiopic version, "the whole
church"; which intends not barely professors of religion, or a family of faithful persons, or a
particular congregation, in which sense the word is sometimes used; but the whole body of God's
elect, the church, which is built on Christ the rock, for which he gave himself, and which is the
general assembly and church of the firstborn, whose names are written in heaven: Christ is an
head to this church; in what sense he is so; see Gill on 1 Corinthians 11:3. And this headship of
Christ is the gift of God; and it is an honourable gift to him, as Mediator; it is a glorifying of him,
and a giving him in all things the pre-eminence; and it is a free grace gift to the church, and a
very special, valuable, and excellent one, and of infinite benefit and advantage to it; and which is
expressed in his being head "over all things" to it; to overrule all things for its good; to
communicate all good things to it; and to perform all the good offices of an head for it: the
Syriac version reads, "and him who is above all things, he gave to be the head to the church"
even him who is God over all, blessed for evermore.
Geneva Study Bible{21} And hath put all things under his feet, and gave him to be the {b} head
over all things to the church,
(21) So that we should not think that the excellent glory of Christ is a thing with which we have
nothing to do, he witnesses that Christ was appointed by God the Father as head over all the
Church, and therefore the body must be joined to this head, which otherwise would be a maimed
thing, without the members. However, this is not because of necessity (seeing that it is rather the
Church which is made alive and sustained by the holy power of Christ, so it is far from being
true that he needs the fulness of it), but because of the infinite goodwill and pleasure of God,
who condescends to join us to his Son.
(b) Insomuch that there is nothing that is not subject to him.
EXEGETICAL (ORIGINAL LANGUAGES)
Meyer's NT CommentaryHYPERLINK "/ephesians/1-22.htm"Ephesians 1:22. While Paul has
before been setting forth the exaltation of Christ over all things, he now expresses the subjection
therewith accomplished of all things under Christ: καὶ πάντα … αὐτοῦ, with which consequently
the same thing—the installation into the highest κυριότης (Php 2:10 f.)—is expressed, only from
another point of view (from below, from the standpoint of the object subjected; previously from
above, from the seat of the exalted Lord), in order to present it in a thoroughly exhaustive
manner. Such a representation is not tautological, but emphatic. Theodoret, with whom Harless

agrees, makes the purpose: καὶ τὴν προφητικὴν ἐπήγαγε μαρτυρίαν. But the words, while
doubtless a reminiscence of Psalm 8:7 (6), in such wise that Paul makes the expression of the
Psalm his own, are not a citation, since he does not in the least indicate this, as he has done at 1
Corinthians 15:27 by the following ὅταν δὲ εἴπῃ. Certainly, however, he recognised that, which
is said in Psalms 8. of man as such, as receiving its antitypical fulfilment in the exalted Christ
(see on 1 Cor. l.c., comp. also Hebrews 2:8), and thereby it was the more natural for him, when
speaking here of the dominion of Christ. to appropriate the words of the Psalm.
πάντα has the emphasis, like πάσης and παντός before. All—all that is created
God has subjected to Christ If Paul had meant simply all that resists Christ (Grotius,
Rosenmüller, Holzhausen, Olshausen), he must have said so, since there is no mention of
subjecting what is hostile either before or in the eighth Psalm.
καὶ αὐτὸν κ.τ.λ.] and Him, the One thus exalted and ruling over all, Him even He gave, etc.;
observe the emphasis of the αὐτόν prefixed. What dignity of the church in Him!
ἔδωκε] is usually taken in the sense of τίθημι (Harless: “and installed Him as Head over all
things for the church;” comp. Hofmann, Schriftbew. II. 2, p. 117); but here as arbitrarily as at
Ephesians 4:11. Grotius and Rückert rightly take it as: He gave Him … to the church. If Paul had
conceived of τῇ ἐκκλ. not as dependent on ἔδωκε, but as attached to κεφ. ὑπὲρ πάντα, it would be
difficult to see why he should not have written τῆς ἐκκλησίας.[117] Comp. Colossians 1:18.
ὑπὲρ πάντα] exalted above all things, is neither transposed (Peshito, Chrysostom, Theophylact,
Erasmus, Grotius, Estius, and others): “ipsum super omnia (sc. positum) dedit ecclesiae ut caput
ejus,” Grot.; nor does it signify especially (ἐπὶ πᾶσιν, Ephesians 6:16), as Boyd and Baumgarten
would have it; nor is it, in its true connection with κεφαλ., to be taken as summum caput (Beza,
Morus, Koppe, Rückert, Holzhausen, Meier, Olshausen, Bleek, comp. Matthies); by which,
according to Koppe and Olshausen, it is meant to be indicated that Christ is higher than the
apostles, bishops, etc. In opposition to this interpretation, it may be decisively urged that only
One Head to the church can at all be thought of, and that πάντα here calls for the same
explanation as above in the case of πάντα ὑπέταξ. Hence rather: and Him He gave as Head over
all things (to which position, as just shown, He had exalted Him) to the church (Christians as a
whole). Since He, as Head over all things, was given to the church, it is obvious that He was to
belong to her in a very special sense as her own Head; hence it is, in accordance with a well-
known breviloquentia (Matthiae, p. 1533; Kühner, II. p. 602), unnecessary to supply κεφαλήν
again before τῇ ἐκκλ.
[117] Hofmann no doubt thinks that, if ἔδωκε τῇ ἐκκλησίᾳ, were to be taken together, Paul
would not have inserted κεφαλ. ὑπὲρ πάντα. But why not? The very position assigned to κεφ. ὑπ.
π., as placed apart from αὐτόν, is in keeping with the importance of this definition of quality,
which at the same time, so placed, brings together with striking emphasis ὑπὲρ πάντα and τῆ
ἐκκλ. Christ has He given as Head over all things to the church. So high and august is His esteem
for it!
Expositor's Greek TestamentHYPERLINK "/ephesians/1-22.htm"Ephesians 1:22. καὶ πάντα
ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ: and He put all things under His feet. The ὑπέταξεν is coordinate

with the previous ἐνήργησε. These two things God did: He wrought His mighty power in raising
and exalting Christ and He subjected all things to Him. The idea expressed by the ὑπέταξεν here
is not the limited idea of a subjection of opposing objects, which we have in 1 Corinthians 15:27,
but the wider idea of placing all created things under the sovereignty of Christ. The words recall
those of Psalm 8:7, but do not give these in the form of a quotation. That Psalm speaks of Man as
he was meant by God to be, with dominion over all the creatures. Here that ideal is presented as
made real in Christ, the exalted, sovereign Christ. The act referred to, therefore, by the aor.
ὑπέταξεν may be the definite gift of absolute dominion consequent on the exaltation. The raising
of Christ to God’s right hand was followed by the placing of all things under His feet and making
Him, de facto, sovereign over all.—καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ: and
gave Him as head over all things to the Church. The RV agrees with the AV and the Bishops’
Bible in rendering it “and gave Him to be head”. Tynd. and Cran. have “hath made Him above
all things the head”; the Rhemish, “hath made Him head over all the Church”. The two ideas of
Christ’s Headship over all things and His Headship over the Church appear to be in the
statement. The question is how they are related, and what is the precise idea attaching to each of
the significant terms. The ἔδωκεν is not to be taken in the technical sense of appointed, installed
(as expressed by ‫נ‬ ָ‫ַת‬‫ן‬, τιθέναι), but, as is indicated by the simple dat. ἐκκλησίᾳ, in its ordinary
sense of gave. Christ in the capacity or position here ascribed to Him is presented as a gift of
God to the Church. Having exalted Him to the highest and invested Him with supreme dominion,
God gives Him to the Church. The πάντα in ὑπὲρ πάντα must have the sense it has in πάντα
ὑπέταξεν, not “all authorities,” but “all things”. The κεφαλή, therefore, must express an absolute
headship over all the created world, visible and invisible, not a particular, higher headship over
other subordinate headships, Apostles, Bishops, etc., in the Church. Further, as the subsequent
statement about the σῶμα shows, it must have the full sense of head, organic head, and neither
that of sum nor that of highest dignity only. The term ἐκκλησία, again, obviously has here its
widest Christian sense. Used by the Greeks to designate an assembly of the people called for
deliberation (cf. Acts 19:39), and by the LXX as the equivalent of the Hebrew ‫ק‬ַ‫ה‬ ַ‫,ל‬ the
congregation of Israel, especially when called in religious convention (Deuteronomy 31:30, etc.),
it expresses in the NT the idea of the fellowship or assembly of believers meeting for worship or
for administration. And it expresses this in various degrees of extension, ranging from the small
company gathering for worship in one’s house (the ἐκκλησία κατʼ οἶκον, Romans 16:5; 1
Corinthians 16:19, etc.), or the single congregation of village or city (Acts 5:11; Acts 8:3; 1
Corinthians 4:17, etc.), to the larger Christian communities of provinces and countries (τῆς
Ἀσίας, Γαλατίας, Ἰουδαίας, 1 Corinthians 16:1; 1 Corinthians 16:19; 2 Corinthians 8:1; Galatians
1:2; Galatians 1:22), and finally to the Church universal, the Church collectively, the whole
fellowship of believers throughout the world (Matthew 16:18; 1 Corinthians 12:28; Php 3:6;
Colossians 1:18; Colossians 1:24, etc.). Here and in the other occurrences in this Epistle the word
has this largest extension of meaning, with the further mystical idea of a unity vitally related to
Christ, incorporated in Him, and having His life in it. If the terms then are to be so understood,
how is their connection in the sentence to be construed? The τῇ ἐκκλησία is immediately
dependent on ἔδωκεν, and cannot well be taken as a dat. commodi=“for the good of the Church”
(De Wette), as if it were attached immediately to the ὑπὲρ πάντα. The κεφαλὴν ὑπὲρ πάντα may
then be taken either as in apposition to αὐτόν—“gave Him, head over all things, to the Church,”
i.e., gave Him, this head over all things, to the Church (Chrys., Stier, etc.); or as having a
predicative force—“gave Him as head overall things” (Ell., etc.). The latter is to be preferred
both as the easier construction and as more congruous with the anarthrous κεφαλήν. Thus the

purport of the clause is that God, in giving Christ to the Church, gave Him in the capacity of
Head over all things. There is no distinction or comparison, therefore, between two headships, as
if one were over the world or over the state, and the other over the Church. Christ’s Headship
over the Church, so far as this clause is concerned, is rather implied than expressed. The idea of
the Headship over the Church is more distinctly conveyed by the sentence which follows, with
the further description of the Church as the σῶμα Χριστου. Here the great idea is still that of the
Headship of Christ over all things. Having that supremacy He is given by God to the Church, and
as given in the capacity of universal Head He is given to the Church as her Head also.
Cambridge Bible for Schools and Colleges22. and hath put] Lit. and did put; at the great act of
Enthronement after Resurrection. Cp. 1 Corinthians 15:27 &c., where we have explicit reference
to Psalm 110:1, and in a way which suggests here the interpretation that the subjection of all
things was then accomplished in the earnest, but is not to be accomplished in final act till the
“destruction of death.”—The phrase here carries the thought of Christ’s Lordship on from His
relations to angels as their King to His attitude towards all opposition as its Conqueror.
and gave him] “Him” is emphatic by position; He and no other is the Head.
head] A word combining the idea of exaltation with that of the vital union necessary to an
organism. The ascended Lord presides over His Church, but more—He is to it the constant
Cause and mighty Source of spiritual vitality. “Because He lives, it lives also.” Its organization
grows from Him, and refers to Him. Cp. 1 Corinthians 11:3; Colossians 1:18; Colossians 2:10;
Colossians 2:19; and below, Ephesians 4:15, Ephesians 5:23. The idea, it will be seen, appears in
this precise form (the Headship of the Body) only in Eph. and Col.; unless 1 Corinthians 12:21 is
to be added.
over all things] I.e., immeasurably beyond anything else that can seem to claim headship; any
fancied Power of quasi-philosophic systems.
the church] This great word appears here in its highest reference, the Company of human beings
“called out” (as the word Ecclêsia implies) from the fallen world into vital union with the
glorified Christ. The word occurs nine times in this Epistle (here, Ephesians 3:10; Ephesians 3:21
Ephesians 5:23-25; Ephesians 5:27; Ephesians 5:29; Ephesians 5:32) and always in the same
high connexion. Cp. for parallels Colossians 1:18; Colossians 1:24; Hebrews 12:23; and, in a
measure, Acts 20:28; 1 Corinthians 15:9. As it stands here, the word rises above the level of
visibility and external organization, and has to do supremely with direct spiritual relations
between the Lord and the believing Company. In is, in fact, (see ch. 5), “the Bride, the Lamb’s
Wife,” of the Revelation, only not as yet manifested in bridal splendour. It is “the called,
justified, and glorified,” of Romans 8; “the Church of the Firstborn,” of Hebrews 12; “the royal
priesthood, the people of possession,” of 1 Peter. All other meanings of the word Church are
derived and modified from this, but this must not be modified by them. “The Church of Christ,
which we properly term His body mystical, can be but one … a body mystical, because the
mystery of their conjunction is removed altogether from sense. Whatsoever we read in Scripture
concerning the endless love and saving mercy which God sheweth to His Church, the only
proper subject thereof is this Church. Concerning this flock it is that our Lord and Saviour hath
promised, ‘I give unto them eternal life, and they shall never perish, neither shall any man pluck
them out of my hand.’ They who are of this Society have such marks and notes of distinction

from all others as are not objects unto our sense; only unto God who seeth their hearts … they
are clear and manifest” (Hooker, Eccles. Polity, III. 1.) See further Appendix B.
which is his body] A metaphor which suggests not only vital union with the Head, but that the
will of the Head is exercised through the members. They are His instruments.—A kindred but
not identical use of the metaphor appears Romans 12:5; “members one of another;” and 1
Corinthians 10:17. For closer parallels cp. Colossians 1:24; Colossians 2:19; and below,
Ephesians 2:16, Ephesians 4:4; Ephesians 4:12; Ephesians 4:16, Ephesians 5:23; Ephesians 5:30.
the fulness of him, &c.] This mysterious phrase has been much discussed. On the whole the
inferences have taken one or other of two main lines. The word “fulness” (plerôma), has been (1)
explained to mean the receptacle of fulness, or filled receptacle; the vehicle, so to speak, in
which the resources of the grace of Christ manifest their greatness, and which is filled by them.
Among other pleas for this view is the fact that in some schools of the Gnosticism which so soon
followed the apostolic age the Plerôma was the recognized term for the home, or sphere, of the
great Emanations (Æons) of the Absolute Being (Bythus), and in one theory, of the Absolute
Being Itself also. The word has been (2) held to mean, in all doctrinal passages of the N. T.,
substantially, the ideal fulness, or totality, of Divine attributes or graces; as certainly in
Colossians 2:9. Bp Lightfoot (Colossians, pp. 323–339) discusses the word in an exhaustive
essay. He shews that Plerôma cannot naturally mean (as it has been taken to mean in some
passages) the thing which fills a void. It is the filled condition of a thing, whether the thing be a
rent to be mended, an idea to be realized, or a prophetic plan to be “fulfilled.” He shews further
that the word had acquired a technical theological meaning in St Paul’s time, probably in the
Palestinian schools of Jewish thought; a meaning connected especially with the eternally realized
Ideal of Godhead; the Divine Fulness. This Fulness resides (by the Father’s will, yet necessarily,)
in the Eternal Son (Colossians 1:19); and the Son, Incarnate, Sacrificed, and Risen, is so
conjoined in spiritual Union to His regenerate Church that what is true of Him is true, within
sacred limits, of her. As He without measure is the Fulfilment, or Ideal, of Divine Attributes, so
she in measure is the Fulfilment, or Ideal, of Divine Graces; which are, we may venture to say,
the Attributes in their reception and manifestation by the regenerate Church. She is the Body
through which is realized the Will of the Head, the Fulfilment in which is realized the Grace of
the Head.—It will be observed that the two interpretations of the word indicated in this note have
an underlying connexion. See this curiously illustrated by Bp. Lightfoot (Colossians, pp. 331,
&c.), from the history of Gnostic theories.
that filleth all in all] The reference is to the Son, Who is in view through the immediate context.
His vital connexion with His true Church is such that it not only is the Receptacle of His Divine
grace, but is actually pervaded everywhere by His spiritual omnipresence. The form (middle) of
the verb suggests intensity and richness of action; a power which is indeed living and life-giving.
“All in all:”—in other words, He is the Cause of all the holiness that is in all His members;
whatever in them is filled with grace, He fills it.—It seems needless to seek a remoter meaning,
as, “filleth all things (the universe) with all things” (Alford).
The true Church, in its glorious Ideal, which is meanwhile its proper Reality, only not yet fully
manifested, is thus presented in spiritual and eternal union with its exalted Head. The Apostle is

now about to descend to the special instance of the bringing into it of its Ephesian members. Cp.
Colossians 1:21, &c.
B. ST AUGUSTINE ON THE CHURCH. (Ch. Ephesians 1:22.)
He is describing with general approval Tichonius’ Book of the Seven Rules[42] (for the
elucidation of Scripture mysteries), and writes thus (De Doctrinâ Christianâ, iii. 32):—“The
second Rule is that concerning the Lord’s twofold Body (de Domini corpore bipartito). The
phrase is unsuitable, for that is not really the Lord’s Body which will not be with Him eternally.
He should have said, ‘concerning the Lord’s true and commingled Body,’ or ‘true and feigned
Body,’ or the like; for not only eternally, but now, hypocrites are not to be described as being
with Him, however they may seem (quamvis videantur) to be in His Church. This rule demands a
watchful reader; for [often] the Scripture, turning from one party to speak to, or about, another,
seems to be still speaking to, or about, the first, as if the two constituted one Body, by reason of
their temporal commingling and their equal share in sacraments.”
[42] This book is extant. See Migne’s Patrologia Latina, Vol. xviii.
In allusion to this passage Bp Ridley writes (Works, Parker Society Ed., pp. 126–127):—“That
Church, which is His Body, and of which Christ is the Head, standeth only of living stones and
true Christians, not only outwardly in name and title, but inwardly in heart and in truth. But
forasmuch as this Church … as touching the outward fellowship, is contained within that great
house [2 Timothy 2:20] and hath, with the same, outward society of the sacraments and ministry
of the word, many things are spoken of that universal Church (which St Augustine calleth the
mingled Church) which cannot truly be understood but only of that purer part of the Church. So
that the rule of Tyconius concerning the mingled Church may here well take place, &c.”
Bengel's GnomenHYPERLINK "/ephesians/1-22.htm"Ephesians 1:22. Πάντα ὑπέταξεν, hath put
all things under His feet) 1 Corinthians 15:27.—ἔδωκε) gave. Not, however, that Christ was not
formerly Head of the Church, ch. Ephesians 5:25; John 3:29.—ὑπὲρ πάντα, above [over] all
things) The Church, as being above all things, above authorities, etc., the Head of which
[Ephesians 1:10, ἀνα-κεφα-λαιώσασθαι, together under one Head, etc.] is Christ, Colossians
2:10, may say, Christ is my Head: I am His body. The dative of advantage to the Church is in
contradistinction to the over, or above [all things].
Pulpit CommentaryVerse 22. - And put all things under his feet; a strong, figurative expression,
denoting high sovereignty. It does not refer merely to defeated and arrested enemies, but to the
whole of creation and the fullness thereof. They are as thoroughly under Christ and at his
disposal as if they were literally under his feet. As a military commander, proceeding even
through his own country, has power to requisition everything needful for his army, and deal with
all property as may be required for military purposes, so Christ has the whole creation at his
disposal, animate and inanimate, hostile and friendly. And gave him to be Head over all things to
the Church. The exaltation of Christ is not merely an honor conferred on himself, but has also a
definite practical purpose; it is for the benefit of the Church. God gave him to the Church as
Head over all things. The gift of Christ to the Church is the gift of One who has sovereign
authority over all things. The official subordination of Christ to the Father is recognized
throughout this remarkable passage. So in Philippians, though he was "in the form of God, and
thought it not robbery to be equal with God, he made himself of no reputation, and took upon

him the form of a servant, and was made in the likeness of men." It is this Jesus, in the form of a
servant and in the likeness of men, that is now Head over all things, and as such given by the
Father to the Church. With such a Head, what need the Church fear, and what can she want?
Vincent's Word StudiesPut all things in subjection
Compare Colossians 1:15-18; Psalm 8:5-8.
Gave Him
Him is emphatic: and Him He gave. Not merely set Him over the Church, but gave Him as a gift.
See 2 Corinthians 9:15.
The Church (τῇ ἐκκλησίᾳ)
See on Matthew 16:18.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Ephesians 1:22 And He put all things in subjection under His feet, and gave Him as head
over all things to the church (NASB: Lockman)
Greek: kai panta hupetaxen (3SAAI) hupo touHYPERLINK
"http://studylight.org/lex/grk/view.cgi?number=3588"s podaHYPERLINK
"http://studylight.org/lex/grk/view.cgi?number=4228"s autou, kai auton edoken (3SAAI)
kephalen huper panta te ekklesia,
Amplified: And He has put all things under His feet and has appointed Him the universal
and supreme Head of the church [a headship exercised throughout the church],
(Amplified Bible - Lockman)
NLT: And God has put all things under the authority of Christ, and He gave Him this
authority for the benefit of the church. (NLT - Tyndale House)
Phillips: God has placed everything under the power of Christ and has set Him up as
head of everything for the Church. (Phillips: Touchstone)
Wuest: And all things He put in subjection under His feet, and Him He gave as Head
over all things to the Church,
Young's Literal: and all things He did put under his feet, and did give Him -- head over
all things to the assembly
AND HE PUT ALL THINGS IN SUBJECTION UNDER HIS FEET: kai panta hupetaxen
(3SAAI) hupo tous podas autou,

• Genesis 3:15; Psalms 8:6, 7, 8; 91:13; 1Corinthians 15:25, 26, 27; Hebrews 2:8
• Ephesians 1 Resources - Multiple Sermons and Commentaries
1Cor 15:27 For HE HAS PUT ALL THINGS IN SUBJECTION UNDER HIS FEET. But
when He says, “All things are put in subjection,” it is evident that He (the Father) is
excepted Who put all things in subjection to Him.
Heb 2:8-note THOU HAST PUT ALL THINGS IN SUBJECTION UNDER HIS FEET.”
For in subjecting all things to him, He left nothing that is not subject to him. But now we
do not yet see all things subjected to him.
Comment: " Psalm 8:6 (LXX) is clearly in his mind (cf. Heb 2:8). The Psalmist affirms
man’s dominion on earth. Here Paul claims that Christ, as God’s new man, has universal
dominion. Man largely forfeited his status through sin but through Christ as the ideal man
he is restored to his proper dignity. So far from constituting a threat to the realization of
true humanity, the Christian gospel provides the only means by which it can be attained."
(Wood)
God the Father put all things in subject under the feet of Jesus, the "idea of placing all created
things under the sovereignty of Christ." (Salmond)
Wood - The verb hupotasso refers not only to the supremacy of Christ but also to the subjection
of all things to him.
Put in subjection (5293) (hupotasso [word study] from hupo = under + tasso = arrange in
orderly manner) means literally to place under in an orderly fashion. Appropriate to the present
context hupotasso as used in secular Greek was a military figure meaning to line up under, place
or rank under. The aorist tense speaks of an effective action in the past. When did this
subjection occur? Paul says it is after Christ was resurrected and seated at the right hand of the
Father. In the active voice (God is the subject and one produces the action) hupotasso means to
subject, bring under firm control, or subordinate. The indicative mood simply means that this
was an actual event. It really happened in time and eternity. God the Father subjected all things
to the authority of God the Son.
Hupotasso meant that troop divisions were to be arranged in a military fashion under the
command of the leader. In this state of subordination they were now subject to the orders of their
commander. Thus, it speaks of the subjection of one individual under or to another. Hupotasso
was also used to describe the arrangement of military implements on a battlefield in order that
one might carry out effective warfare!
Hupotasso - 38x in 31v - Luke 2:51; 10:17, 20; Rom 8:7, 20; 10:3; 13:1, 5; 1 Cor 14:32, 34;
15:27f; 16:16; Eph 1:22; 5:21, 24; Phil 3:21; Col 3:18; Titus 2:5, 9; 3:1; Heb 2:5, 8; 12:9; Jas
4:7; 1 Pet 2:13, 18; 3:1, 5, 22; 5:5. NAS = put in subjection(5), subject(16), subjected(7),
subjecting(1), subjection(4), submissive(3), submit(2).
All (3956) (pas) means all without exception.
The truth in this verse had its germination some two thousand years prior to the Crucifixion,
Burial and Resurrection of Christ, Moses recording God's decree of defeat (and subjection) of
Satan...
And I (God) will put enmity between you and the woman, and between your seed and her
seed. He (Eve's seed ultimately the Messiah) shall bruise you on the head, and you shall

bruise him on the heel (which is what happened to the heels of those crucified as they
repetitively pushed to lift themselves up in order to move their diaphragm and move air
into their air starved lungs)." (Genesis 3:15)
Under (5259) (hupo) means literally in or into a position below or beneath something. The
common Greek term frequently meant not simply to be beneath but to be totally under the power,
authority, and control of something or someone. Adam lost his headship over Creation when he
sinned. Christ was made Head over all Creation
Feet (4228) (pous) To put or subdue under one's feet means to make subject to someone, an
allusion to the ancient manner of treading down or putting the foot on the necks of vanquished
enemies as Paul emphasizes the certainty of God's ultimate victory over Satan writing...
And the God of peace will soon crush Satan under your feet. The grace of our Lord Jesus
be with you. (Ro 16:20-note)
Comment: There is a clear allusion here to the primeval promise of Genesis 3:15, which
prophesized the final victory of Christ over Satan. In the meantime, believers, who also in
a sense are the woman's seed (Revelation 12:17), can achieve local victories over Satan
and his wiles by resisting him "steadfast in the faith" (1Peter 5:9). If we resist him with
Scripture as Jesus did, testing and refuting his enticements therewith (Matthew 4:4, 7,10),
then he will "flee from you" (James 4:7), just as he did from Jesus, "for a season" (Luke
4:13). The ultimate victory over Satan will be won only by the Lord Jesus Christ when
He returns.
Writing to the Corinthians Paul explained that the Lord Jesus Christ...
must reign until He has put all His enemies under His feet. The last enemy that will be
abolished is death. For HE HAS PUT ALL THINGS IN SUBJECTION UNDER HIS
FEET. But when He says, "All things are put in subjection," it is evident that He (God the
Father) is excepted Who put all things in subjection to Him (the Lord Jesus Christ). (1Cor
15:25-27)
Comment: Note that this statement in no way implies that the Son is inferior to the
Father, but, when death is conquered at the end of the Millennium, then all things will be
under the administration of the triune God.
AND GAVE HIM AS HEAD OVER ALL THINGS TO THE CHURCH: kai auton edoken
(3SAAI) kephalen huper panta te ekklesia:
• Eph 4:15,16; 1Corinthians 11:3; Colossians 1:8; 2:10,19) (Ep 3:21; Matthew 16:18; Acts
20:28; 1Timothy 3:15; Hebrews 12:22, 23, 24
Gave Him - Jamieson writes "The Greek order is emphatic: “him He gave as Head over all
things to the Church.” Had it been anyone save HIM, her Head, it would not have been the boon
it is to the Church."
Gave (1325) (didomi) give. Not merely set Him over the Church, but gave Him as a gift ("for
her special advantage" Jamieson). The aorist tense speaks of past completed action.
Wuest - Christ is therefore God’s gift to the Church. He as Head over all things and as Head of
the Church is a love gift of God the Father to the Church.

Head (2776) (kephale) speaks of authority and was commonly applied to many people in
authority, but to none without governing authority (king of Egypt called head, general of army =
head, Roman emperor = head). Christ is over them all over the church.
Wiersbe - Because we are believers, we are in the church, which is Christ’s body—and He is the
Head. This means that there is a living connection between you and Christ. Physically speaking,
the head controls the body and keeps the body functioning properly. Injure certain parts of the
brain and you handicap or paralyze corresponding parts of the body. Christ is our spiritual Head.
Through the Spirit, we are united to Him as the members of His body. This means that we share
His resurrection, ascension, and exaltation. (Paul will amplify this later.) We too are seated, in
the heavenlies (Eph. 2:6), and all things are under our feet.
Over (5228) (huper) refers to a degree which is beyond that of a compared scale of extent. It
means more than, to a greater degree than, beyond, over and above, beyond. Adam lost his
headship over Creation when he sinned, Christ was made Head over all Creation
All (3956) (pas) all without exception. Paul refers to the cosmic rule of Christ and implies that
Christ is sovereign Head over all things.
Church (1577) (ekklesia from ek = out + kaleo = call) means literally the called-out ones. It
was used in secular Greek of the assembly of citizens called out to transact city business. “Body
of called out individuals” refers to the invisible Church, composed of only saved individuals.
There are many individuals sitting each Sunday morning in church (a building) who sadly have
never received Christ as the Head of His body the mystical church (a living spiritually dynamic
organism).
John Walvoord in his series in Bibliotheca Sacra on "The Present Work of Christ" writes
the following summary regarding the church...
A new work of God, namely, the baptism of the Holy Spirit, is that which forms the new
entity. The Holy Spirit is the active agent in the formation of the body of Christ (1 Cor.
12:13), and the Father is said to participate in the undertaking by placing Christ as the
Head of the body (Eph. 1:22). Christ does not form the body, but is, nevertheless, the
source of its life and the One Who directs its activity. In keeping with this doctrine, the
Spirit regenerates the individual believer with the same eternal life which abides in Christ
(John 10:28; 1John 5:11-12). The time of the formation of the body of Christ is properly
traced to the Day of Pentecost when, for the first time, the baptism of the Holy Spirit took
place. According to Acts 1:5, Christ declared on the day of His ascension,
“John indeed baptized with water; but ye shall be baptized in [by] the Holy Spirit
not many days hence.”
The expression “in the Holy Spirit” is the instrumental use of the en and is properly
translated “by” or “with.” The expression is identical in meaning to that found in
1Corinthians 12:13. Up to this time there is no indication in Scripture that the Holy Spirit
had ever baptized believers. All the references in the Gospels are prophetic of the future.
Though Old Testament saints were born again and in individual cases indwelt by the
Spirit, there is no Scriptural revelation prior to the Day of Pentecost of binding believers
together in a living union comparable to that of the church. There were saints in the Old
Testament, that is, holy ones, but not believers baptized into the body of Christ. What the
Scriptures teach is that a new entity is now being formed beginning on the Day of

Pentecost. (Walvoord, John: The Present Work of Christ - Part III. . Bibliotheca Sacra.
Vol 121, # 483 Dallas Theological Seminary)
Moule on the church - This great word appears here in its highest reference, the Company of
human beings “called out” (as the word Ecclesia implies) from the fallen world into vital union
with the glorified Christ. The word occurs nine times in this Epistle (here, Eph 3:10, 21 5:23, 24,
25, 27, 29, 32) and always in the same high connection. Cp. for parallels Col. 1:18, 24; Heb.
12:23; and, in a measure, Acts 20:28; 1 Cor. 15:9. As it stands here, the word rises above the
level of visibility and external organization, and has to do supremely with direct spiritual
relations between the Lord and the believing Company. In is, in fact, (see Eph 5:32-33), “the
Bride, the Lamb’s Wife,” of the Revelation, only not as yet manifested in bridal splendour. It is
“the called, justified, and glorified,” of Ro 8:30; “the Church of the Firstborn,” of Heb. 12:23;
“the royal priesthood, the people of possession,” of 1Peter 2:9. All other meanings of the word
Church are derived and modified from this, but this must not be modified by them. “The Church
of Christ, which we properly term His body mystical, can be but one … a body mystical, because
the mystery of their conjunction is removed altogether from sense. Whatsoever we read in
Scripture concerning the endless love and saving mercy which God shows to His Church, the
only proper subject thereof is this Church. Concerning this flock it is that our Lord and Saviour
hath promised, ‘I give unto them eternal life, and they shall never perish, neither shall any man
pluck them out of my hand.’ They who are of this Society have such marks and notes of
distinction from all others as are not objects unto our sense; only unto God who sees their hearts
… they are clear and manifest” (Hooker, Eccles. Polity, III. 1.)
F B Meyerwrites that...
THE CHURCH IS A BODY OF WHICH CHRIST IS HEAD. (Ephesians 1:22) We
repeat such words without emotion now; but there was a time when they could not be
uttered save at the cost of much that men hold dear. It is as if we were passing over a
battle-field, once raked with shell and soaked with gore; or were handling a banner torn
and ragged, around which the conflicting foemen fought for half a day. Let us not forget
the brave hearts that were harried to death amid the heather and gorse of Scotland, rather
than confess that any but Christ might assume this august title.
The Church, as a whole, must take its commands for suffering or warfare from no other
lips than Christ's. Whatever course may be dictated by expediency, policy, or human
leadership, she dare not move until Christ gives the signal. But if He bids her advance,
protest, or suffer, she has no option but to obey. Though every voice that can reach her
may be raised in expostulation and warning, she dare heed none but his.
This position of our Lord is as much for each member of the Church as for the whole
Body. Because as in the natural body each several muscle, nerve, and vein, as well as the
more prominent members, have direct double communication with the head, from which
they derive their unity, direction, and energy; so in the spiritual Body of which Christ is
head, there is not one single redeemed spirit that is not connected directly with its Lord. It
would not be in the Church at all if that relationship had not first been formed. We are
related to one another, only because we are related to Him. We are first members of
Christ, then members of each other in Him. First Christ, then the Church.
Each member is united to the head by the afferent nerves that carry impressions from the
surface of the body to the head; and there is nothing which happens to any one of us

which is not instantly communicated to our Saviour. In all our affliction He is afflicted;
He bears our griefs and carries our sorrows; He is touched with the feeling of our
infirmity. The glory with which He is surrounded does not act like an insulating barrier to
intercept the thrill of pain or joy that passes instantly from the weakest and meanest of his
members to Himself.
Each member is united to the head by the efferent nerves, that carry volitions from the
imperial court of the brain to the extremities of the body, withdrawing the foot from the
thorn, or compelling the hand to plunge into the flame. Thus should we receive the
impulses of our life from Jesus Christ; not acting on self-prompted energy, or following
our own plans, thinking our own thoughts, or doing our own works, but ever
subordinated to his will.
In (Ephesians 5:23) the headship of Christ to his Church is compared to that between
husband and wife; and we are reminded of one of those deep verses that reveal the unities
of creation as they were present to the apostle's thought. As God is the head of Christ, the
glorified Man, and as man is meant to be the head of woman, so is Christ head of each
redeemed man, as an individual, and of all such together, in the Church. Thus amid the
discord and anarchy of creation we are learning the Divine concords, and shall yet find
harmony emanating from the Church to soothe, and still, and unify creation. ("The
Church")
Ephesians 1:23 which is His body, the fullness of Him Who fills all in all. (NASB: Lockman)
Greek: hetiHYPERLINK "http://studylight.org/lex/grk/view.cgi?number=3748"s estin
(3SPAI) to soma autou, to pleroma tou ta panta en pasin pleroumenou. (PPMSG)
Amplified: Which is His body, the fullness of Him Who fills all in all [for in that body
lives the full measure of Him Who makes everything complete, and Who fills everything
everywhere with Himself]. (Amplified Bible - Lockman)
NLT: And the church is his body; it is filled by Christ, Who fills everything everywhere
with his presence. (NLT - Tyndale House)
Phillips: for the Church is his body, and in that body lives fully the one Who fills the
whole wide universe. (Phillips: Touchstone)
Wuest: which is his body, the fulness of Him Who is filling the all in all,
WHICH IS HIS BODY: hetis estin (3SPAI) to soma autou:
• Ep 2:16; 4:4,12; 5:23-32; Romans 13:5; 1Corinthians 12:12-27; Colossians 1:18,24; 3:15
Which - Referring to the Church, Christ's mystical Body.
Eph 5:29-note for no one ever hated his own flesh, but nourishes and cherishes it, just as
Christ also does the church, 30 because we are members of His body. 31 FOR THIS
CAUSE A MAN SHALL LEAVE HIS FATHER AND MOTHER, AND SHALL
CLEAVE TO HIS WIFE; AND THE TWO SHALL BECOME ONE FLESH. 32This
mystery is great; but I am speaking with reference to Christ and the church.
Col 1:18-note He is also Head of the body, the church; and He is the beginning, the
first-born from the dead; so that He Himself might come to have first place in everything.

Col 1:24-note Now I rejoice in my sufferings for your sake, and in my flesh I do my
share on behalf of His body (which is the church) in filling up that which is lacking in
Christ’s afflictions.
Col 3:15-note And let the peace of Christ rule in your hearts, to which indeed you were
called in one body; and be thankful.
Is (2076) (esti present active indicative 3rd person sing. of eimi = to be). Jesus is continually the
Head of His Body, the Church.
Body (4983) (soma) refers to an organized whole made up of parts and members. Christ’s
mystical body, His church describes the relationship of Christians to Christ the Head, the head
being the vital organic center of the whole body."
It is interesting to observe that Paul uses a variety of terms to describe the body of Christ, the
church, each description providing a different facet of truth into who we are -- In the Book of
Ephesians, Paul uses numerous terms to describe the church; each term gives us a different
insight into who we are:
Saints (Ephesians 1:1-note),
Faithful in Christ Jesus (Ephesians 1:1-note),
“us who believe” (Ephesians 1:19-note),
the church in all her glory (Ephesians 5:27-note),
His body (Ephesians 1:23-note),
His Workmanship (Ephesians 2:10-note),
One New Man (Ephesians 2:15-note),
Fellow Citizens (Ephesians 2:19-note),
Fellow Heirs (Ephesians 3:6-note),
God's household (Ephesians 2:19-note),
a dwelling of God in the Spirit (Ephesians 2:22-note),
children of light (Ephesians 5:8-note),
the brethren (Ephesians 6:23-note),
those who love our Lord Jesus Christ with a love incorruptible (Ephesians 6:24-note).
THE FULLNESS OF HIM WHO FILLS ALL IN ALL: to pleroma tou ta panta en pasin
pleroumenou. (PPMSG):
• Eph 3:19; 4:10; John 1:16; 1 Corinthians 12:6; 15:28; Colossians 1:19; 2:9,10; 3:11
NLT - And the church is his body; it is filled by Christ, who fills everything everywhere
with his presence.
Amplified - Which is His body, the fullness of Him Who fills all in all [for in that body
lives the full measure of Him Who makes everything complete, and Who fills everything
everywhere with Himself].

The fullness (4138) (pleroma) Total quantity w emphasis upon completeness. The church is the
completeness or complement of Christ for as a head must have a body to manifest glory of the
head, so the Lord has His body to manifest His glory."
Eadie says fullness in regard to the Church is “the filled-up receptacle.”
Jamieson adds - The Church is dwelt in and filled by Christ. She is the receptacle, not of His
inherent, but of His communicated, plenitude of gifts and graces. As His is the “fulness” (Jn
1:16; Col 1:19; 2:9) inherently, so she is His “fulness” by His impartation of it to her, in virtue of
her union to Him (Eph 5:18; Col 2:10).
Matthew Henry - Jesus Christ fills all in all; he supplies all defects in all his members, filling
them with his Spirit, and even with the fulness of God, Eph 3:19.
Pleroma - 17x in 17v - Matt 9:16; Mark 2:21; 6:43; 8:20; John 1:16; Rom 11:12, 25;
13:10; 15:29; 1 Cor 10:26; Gal 4:4; Eph 1:10, 23; 3:19; 4:13; Col 1:19; 2:9. NAS =
all...contains(1), fulfillment(2), full(2), fullness(10), patch(2).
Fills (4137) (pleroo [word study]) be completely filled (completed state ~ net or cup filled to
brim) Carries idea of permeation such as salt’s permeating meat in order to flavor preserve it.
Also gives idea of total control. The present tense means continuously fills.
Pleroo - 86x in 86v - Matt 1:22; 2:15, 17, 23; 3:15; 4:14; 5:17; 8:17; 12:17; 13:35, 48;
21:4; 23:32; 26:54, 56; 27:9; Mark 1:15; 14:49; Luke 1:20; 2:40; 3:5; 4:21; 7:1; 9:31;
21:24; 22:16; 24:44; John 3:29; 7:8; 12:3, 38; 13:18; 15:11, 25; 16:6, 24; 17:12f; 18:9,
32; 19:24, 36; Acts 1:16; 2:2, 28; 3:18; 5:3, 28; 7:23, 30; 9:23; 12:25; 13:25, 27, 52;
14:26; 19:21; 24:27; Rom 1:29; 8:4; 13:8; 15:13f, 19; 2 Cor 7:4; 10:6; Gal 5:14; Eph
1:23; 3:19; 4:10; 5:18; Phil 1:11; 2:2; 4:18f; Col 1:9, 25; 2:10; 4:17; 2 Thess 1:11; 2 Tim
1:4; Jas 2:23; 1 John 1:4; 2 John 1:12; Rev 3:2; 6:11. NAS = accomplish(1),
accomplished(1), amply supplied(1), approaching(1), complete(1), completed(3),
completing(1), elapsed(1), fill(3), filled(16), fills(1), finished(1), fulfill(20), fulfilled(20),
fully carry(1), fully come(1), fully preached(1), increasing(1), made complete(2), made
full(5), make...full(1), make...complete(1), passed(2), supply(1).
All in all All (3956) (ta panta en pasin) is the word "pas" which means all without exception.
The Amplified adds this explanatory note "for in that body lives the full measure of Him Who
makes everything complete, and Who fills everything everywhere with Himself."
Wuest - The word “fulness” is pleroma (). Thayer gives the following: “that which is or has
been filled; used of a ship inasmuch as it is filled (i.e., manned) with sailors, rowers, and
soldiers; in the NT, the body of believers, as that which is filled with the presence, power,
agency, riches of God and of Christ.” Alford says, “the meaning being, that the Church, being
the Body of Christ, is dwelt in and filled with God: it is His plērōma (fulness) in an especial
manner—His fulness abides in it and is exemplified by it.” Expositors comments: “The idea is
that the Church is not only Christ’s body but that which is filled by Him. In Col 1:19, 2:9, the
whole plērōma or every plenitude of the Godhead, the very fulness of the Godhead, the totality
of the divine powers and qualities, is said to be recognized as Framer and Governor of the world,
and there is neither need nor place for any intermediate beings as agents in those works of
creating, upholding and administering. Here the conception is that this plenitude of the divine
powers and qualities which is in Christ is imparted by Him to His Church, so that the latter is
pervaded by His presence, animated by His life, filled with His gifts and energies and graces. He
is the sole Head of the universe, which is supplied by Him with all that is needed for its being

and order. He is also the sole Head of the Church, which receives from Him what He Himself
possesses, and is endowed by Him with all that it requires for the realization of its vocation.”
“The all things” is “the whole system of things, made by Christ, and having in Him the ground of
its being, its continuance, its order (Heb. 1:3, Col. 1:16, 17, I Cor. 8:6), ‘with all things,’… the
universe itself and all the things that make its fulness” (Expositors).
EPHESIANS 1:20-23:
OUR MAJESTIC CHRIST
by Dr. Wayne Barber
Will you turn with me to the book of Ephesians chapter 1? I want to talk to you about Our
Majestic Christ. Now to catch you up, in 1:3-14 Paul teaches and tells the Ephesian church about
the riches of their salvation. He says He blessed us with every spiritual blessing in Christ. He
chose us in Him before the foundation of the world. He predestined us to adoption as sons
through Jesus Christ to Himself. He redeemed us through Christ's blood. He forgave us our
trespasses according to the riches of His grace. He sealed us with the Holy Spirit of promise until
the day of redemption. V3-14 show us what God has done. In effect He authored a great
salvation.
Now in v15-19 Paul prays for them and tells them he hopes that they will understand and
experience and know for themselves two things. One is the greatness of Gods wonderful plan.
There are two things involved in that wonderful plan. One is the hope of His calling, and the
other is the glory of the riches of the inheritance of His inheritance of the saints, in other words,
of being Gods own peculiar possession. He said, I want you to know this. I want you to
understand this. I pray that you might know these things. Now he also prayed that they would
know the greatness of God's wonderful power to accomplish the plan. That's a wonderful thing.
Not only did He give us an assignment. Not only did He give us a great future to look forward to,
but He gives us His power according to His might and strength that we might accomplish the
things that God has assigned. We've seen His power and His might and His strength. All of that
has been demonstrated in the raising of Jesus from the dead. The resurrection is the key to
believing the gospel of the Lord Jesus Christ. If a man does not believe in the bodily resurrection
of Jesus he does not believe in the Gospel. All of our hope hinges on whether or not Jesus arose
from the dead. There's more proof that Jesus rose from the dead than that Plato existed. Yet men
tend to turn away and shun that great event, the resurrection of Jesus. Look at v18-20.
18 I pray that the eyes of your heart may be enlightened (RPPMPA), so that you will know
(RAN) what is (PAI) the hope of His calling, what are the riches of the glory of His inheritance
in the saints,
19 and what is the surpassing (PAPNSN) greatness of His power toward us who believe
(PAPMPA). These are in accordance with the working of the strength of His might
20 which He brought about (3SAAI) in Christ, when He raised (AAPMSN) Him from the dead
and seated (AAPMSN) Him at His right hand in the heavenly places,

How many times in our Christian walk do we doubt whether or not God can or will do things in
and through us? We're facing a dilemma, we're facing a problem, and we wonder, "Does God
have the power to help us overcome? Does He have the power to help us bear up under. The
assurance that God gives us is in the raising of Jesus from the dead. One of the questions that I'm
asked all the time is, "What about death? When I die am I assured that I'll go right in the
presence of Jesus? When I die am I assured one day my body, which is buried in the ground, will
be resurrected and changed and glorified and clothe my immortal spirit forever? How can I be
assured of that?"
Look with me in 1Thess 4. The Thessalonian believers were concerned about the righteous
people in their midst who had died. They wondered what would happen to them. Is God
powerful enough to raise their bodies from the dead one day? Is God powerful enough to take
their spirits to be with Him? You know some people teach that there's a soul sleep when a person
dies. No sir! There is not. Immediately our spirit goes to be with the Lord Jesus. Paul says in
Corinthians, "to be absent from the body & to be at home with the Lord" (2Cor 5:8) That's a
promise to believers.
Look at
1Thes4:13 "But we do not want you to be uninformed, brethren, about those who are asleep, so
that you will not grieve as do the rest who have no hope"
Now that word asleep ought to just fire you up. It has nothing to do with the spirit. The word
asleep has to do with the body. It's a picture of what's going to happen one day. When you get
tired you lay down. After you've slept for awhile you get back up. That's the picture.
I used to serve with a pastor who used to say at funerals, I'm going to plant a body. I thought that
was rather crude until I studied I Corinthians 15. That's exactly what he was doing. When you
plant something what do you expect it to do? Come up one day. That's what He promised.
Because He bodily arose He promises that He's the first fruit of many others. He set the pattern.
As He was raised, our bodies one day will be raised. Watch what he says in v13. "...so that you
will not grieve as do the rest who have no hope." People grieve who don't understand death.
1Thes4:14 For if we believe that Jesus died and rose again, even so God will bring with Him
those who have fallen asleep in Jesus."
Now wait a minute. How can He bring with Him those who have fallen asleep? I thought their
bodies were in the ground. Well they are. There was a departure. He brings their spirits with Him
as He comes to meet us in the clouds. V15 says,
1Thes4:15: "For this we say to you by the word of the Lord, that we who are alive and remain
until the coming of the Lord, will not precede those who have fallen asleep."
In other words, when Jesus comes for His church, which we call the rapture of the church, that is
the moment that the bodies, the dead bodies, of the righteous dead will rise up and be changed
first before we are changed. V16 says,
1Thes4:16 "For the Lord Himself will descend from heaven with a shout, with the voice of the
archangel and with the trumpet of God, and the dead in Christ will rise first."
Their spirits are coming down. Their bodies are rising up. Then he says,
1Thes4:17 Then we who are alive and remain will be caught up together with them in the clouds
to meet the Lord in the air, and so we shall always be with the Lord."

Boy, the power and strength and might of God was all demonstrated in the raising of Jesus from
the dead. Then He ascended, and God sat Him on His right hand. So when it comes to assurance,
we have the assurance because of the resurrection. He can accomplish whatever's necessary in
our lives now and in the age to come. When we die He will care for our body and our spirit just
as He promised.
Well, in Ephesians 1:20-23 Paul moves from the might of Christ to the majesty of Christ. He
wants them to see the majesty of the Lord Jesus Christ. This is the beautiful, beautiful part of
chapter 1 that just should thrill all of our hearts. He wants them to see that Christ is ruler of the
universe, but He's also Head of His body, the Church. We're going to look at the fact that He's
the Ruler of the Universe. We're going to look at His majesty. Maybe you're living in a low place
right now, and you're discouraged and defeated, but you're looking at the lions, you're not
looking at the Lord. When you get your eyes up you'll realize how majestic He is. That's what
causes us to see life from a different point of view. First of all in verse 20 we want to find that
our Lord Jesus Christ is seated in the place of highest honor. It says in verse 20,
"..which He brought about in Christ, when He raised Him from the dead and seated Him at His
right hand in the heavenly places."
Now in their culture when a sovereign wanted to honor someone he would always put him at his
right hand. The right hand was always emphasized when a sovereign wanted to honor. someone.
He put him on his right hand. Paul is not speaking of human sovereigns. He's speaking of God
Himself.
Now understand, no created being could ever be associated in the place of highest honor with
God. Jesus was the uniquely begotten son. He has always existed. He's the Son of God that came
to this earth to be the Son of man and is the God-Man. He has that place reserved for Him. He's
seated in the place of highest honor. God never said to an angel, "Sit here at My right hand." God
never said to a human being, "Sit here at My right hand."
You see, the disciples argued about who would be at the right hand and who would be at the left.
They tried to decide who was the best one to be seated at the right or left hand. What did Jesus
say? He said, It's not for Me to tell you. My Father decides who sits there." The Father reserved
the place for His Son, the Lord Jesus Christ. The honor was reserved for Jesus alone. The Son of
God has always held that place.
The Right Hand of God
Here's the uniqueness of it. Now He's the son of man, the God-Man. We have a representative in
heaven seated at the right hand of God, the God-Man. He's seated in the place of highest honor. I
grabbed hold of that right hand years ago. He grabbed hold of me.
I started looking in scripture to find out where right hand was used in the New Testament. I
found it is used 138 times. That would be a little laborious to work through. Seventy percent of
the time it refers to the right hand of God. Let me just give you a little sample of what I found. I
challenge you to do your own study on the right hand of God.
First of all, we find it's at His right hand that you find His power. Those very words are used. It's
called the right hand of power. The power means the ability to do what we cannot do. We have a
representative in heaven. It's His Spirit that lives within us. Look up. He wants us to come to
Him. He wants to show us that honor in our lives as He gives us the power to do what He's
assigned us to do.

Secondly, I found the word right hand was associated with all the fullness of joy. He says, "In
thy right arm we find the pleasures of life." Now folks, if you're looking for pleasure, if you're
looking for joy, don't look down here, look up there. The one who is seated far above all
principalities, He's the one who wants to give you joy that you've never had before. It's not an
outward joy. It's an inward joy, that kind of joy that no man can take away from you and no
circumstance can rob you of. He's the one who, in His right hand, has the fullness of joy.
I found that His right hand was associated with His saving deliverance. Man didn't save himself.
It was the right hand of God that reached down to us through His Son Jesus Christ and rescued
us out of a miry pit and put our feet on the rock and gave us a brand new song. This is the right
hand of God. Jesus is the one who administrates all from that position.
I found that His right hand is associated with His righteousness. Oh folks, when you do what you
want to do and ask God to bless it, that's nothing but filthy rags in God's sight. You say, "How
can I be righteous before Him?" It's in Him who is seated at the right hand, at the place of honor.
In His right arm, in His right hand, you find righteousness. I found He is our security. You have
no security unless you run to Him, because it says His hand is the right hand of our refuge. It's a
place we run to when we have no other place to turn. We know we can come to Him. He should
have been the first place we turn. If you're resting on heritage, if you're resting on good deeds
you have no security. But if you have run to Jesus in His right hand you have security. He is your
refuge. He's the one who does in your life what no one else could ever do. He's in the place of
highest honor. But not only that, it gets better. He's in the place of highest authority.
He says in verse 21 that now He's
"far above all rule and authority and power and dominion, and every name that is named
(PPPNSG), not only in this age but also in the one to come (PAPMSD)."
Not only did sovereigns seat on their right hand those they wanted to honor, but they would seat
on their right hand those who they wished to share authority and ruler ship. You see, Jesus is
unique. We're talking about human sovereignty. When it comes to God, He is God. God the
Father has assigned Him all authority in heaven and on earth. It says in Mt28:18 when He came
to His disciples after His resurrection He said,
"All authority has been given to Me in heaven and on earth."
Now just how high of an authority does He have? Oh folks, look at the words.
First of all, it is "far above". It's not just above. That would be one thing, but He stretches it. In
the Greek it is very emphatic. Far, exceedingly above any!
Then he uses the word "every". Sometimes the word every, pas, in a limited context doesn't
mean everything. But oh, it does here. Any rule, any authority, anything that claims to have any
He far exceeds it. As a matter of fact, if you tried to compare any ruler and authority with Jesus
Christ they wouldn't show up on the scale. He's far above. The word "rule" is the word arche.
It's the word that originally meant the beginning of something, but it has the idea of the dominion
or domain that somebody ruled over. In other words, Jesus is far above anybody's territory they
think they're ruling.
Also there is the word authority (exousia). It means "the right & the might". It's talking about
the right to exercise authority in one's domain. Now depending on whether they are great or
small, people have authority exercising within their domain. Power is the word dunamis, which
refers to one's ability which is measured by His authority. What he's saying is you've got some

big ones, you've got some little ones. You've got some great kings, you've got some small kings.
No matter who they are, Jesus is far exceedingly above their rule and their reign and their power.
The word dominion is only used here. It's the word kuriotes, and it means lordship. It talks
about the lordship of somebody as they exercise their power. Jesus is far above every dominion.
Then he goes on as if to say, "Hey I want to add something else to it. "Every name that is named"
He's far above it. In other words, get the history books. Take a book of all the kings on earth.
Take a book of all the kings that will be and put them all together, and He's far above any of
them.
But not only do we see He's in the highest place of honor and the highest place of authority. He's
in the highest place of lordship. The reason I put that last is because in v22 look what he says. He
says,
"And He put (3SAAI) all things in subjection under His feet, "
He's King of kings, Lord of lords. When it says He put all things in subjection, the word all
things again is emphatic. It means all things, all powers.
The term under His feet in their culture referred to the place of total defeat, to the place of
complete subjection. Now this is very, very important. Every rule, every authority, every power,
every lordship, every name that is named, and you can exhaust every one of them, He is high
above it, and they're all subjected to Him. They're under His feet. They're already defeated folks.
They're up under His feet. Our minds usually turn to earthly rulers, but in the Jewish culture the
terms there, rule, authority, power, and lordship, are terms they would use for spiritual, angelic
rule and dominion and power.
Paul, I believe, is beginning to set the stage for what he's going to bring out in chapter six. He
wants you to make sure that down here anything you see on this earth is trivial.. The spiritual
powers of angels are far greater. We know that we have an adversary who is the devil and his
demonic fallen angelic host. We know that they're there. It's very important in Scripture to
realize that they're there. But folks what he's saying is you take all of their power, sum it up, and
again they don't compute when it comes to His authority and to His power.
That's why he's praying for the Ephesian believers. When I was in Ephesus, modern day Turkey,
and walked up that long street and saw the Temple of Artemis, I began to realize that every other
shop had some kind of idol that they were selling in those little shops. They were the most idol
worshipping people. Satan had a stronghold in Ephesus like you wouldn't believe. What Paul is
saying is, "Hey, folks, you think that's powerful? Hey folks, He's seated in the highest place of
authority and honor and lordship" They don't even compute when it comes to His power.
You're asking, Okay, if He's in a perfect place of authority and lordship, how come evil still
exists in this world? Now that would be an intelligent question to ask at this point. Why does it
say in I Corinthians 15 He must reign until all the enemies, and death being the last one, are
conquered? I thought it said He's already been given that place? Oh, He has. But folks He hasn't
chosen to manifest that to everybody else down here on this earth yet. He does what He does
when He gets ready to do it. A lot of people are saying —Oh no! Christ does not reign. The devil
reigns on this earth. Oh no! God reigns over him and don't forget that. However, He's allowing
him to do what he's doing because by allowing him to do it He's purifying His church, and He's
readying the world for the final judgment. They're going to find out one day that He is in that
place of power.

Why do you think the apostle John wept in Revelation 5? What did he go there to see? He went
up there to see how the ruling power of God will bring everything to its completion on this earth.
He's the one who said in John 1, 'We behold His glory, the glory of the only begotten Son of
God. We know who He is.' He gets up to heaven. They are about ready to unveil it for him.
They're preparing to open the seven-sealed book. An angel says, 'Is anybody here worthy of
opening the book?' It says no one in heaven, no one in the earth, above the earth or under the
earth was worthy. Now he meant created beings. They weren't worthy. John began to weep. 'Oh
no. That's why I came up here, to see how His lordship would be vindicated on this earth.' An
elder standing over there said, 'Look over there. Look over there by the throne.' It says in the
center and around the throne was the Lamb. Oh man! The Lion of Judah. How can a Lion be a
Lamb? Like a Lamb He conquered sin, but like a Lion He's going to conquer Satan. He was a
Lamb standing as if slain. Slain lambs don't stand up. They're dead. Oh yes, He resurrected, and
He's standing there at the center of the throne. He comes forth, and all man's praise breaks out in
heaven, 'Worthy is the Lamb, the one who can open up that sealed book.' He hasn't shown the
world yet who He is. He's shown you, and He's shown me. That's why Paul said in Ephesians 1,
we've been allowed in on the mystery that the world can't figure out. They think its all falling
apart. That's why he says, 'He's summing up all things under Christ Jesus' We know that. The
world doesn't, but they're going to know. There's going to come a time here when He's going to
unveil who He is. They're going to see it like they've never seen it before.
As a matter of fact, if you'll look in 2 Peter it says why He waits so long. It's not the reason you
think. Some people say,' Well if He really cared about us...' There are a lot of people out there
who think God's not in control. Why look at the laws. They've all been thrown out. 'Why look!
We're winning! We're winning! 'Oh no! God's judgment on a people is letting them have what
they want.
Folks, don't ever for one second think He's not in control of what's going on. He knows exactly
what's happening. He's in the highest place of authority, and the highest place of lordship.
Look in 2Peter 3:9,10 . Why is He so slow?
The Lord is not slow about His promise, as some count slowness, but is patient towards you, not
wishing for any to perish but for all to come to repentance
That's why He's slow. He wants as many as possible to come to know Him. As bad as He's got to
let it get, that sometimes drives people to Jesus. Verse 10 says, 'But the day of the Lord will
come like a thief, in which the heavens will pass away with a roar and the elements will be
destroyed with intense heat, and the earth and its works will be burned up. Since all these things
are to be destroyed in this way, what sort of people ought you to be in holy conduct and
godliness,...' In other words, back away. Quit asking the questions and start living like you ought
to live. The world is going to know His place of authority one day. His lordship will be revealed.
I've got one more thing. I want you to turn to Revelation 20:1. Let me show you how He's going
to exercise His power over Satan. Folks, you wonder why I never mention Satan much. I'll tell
you why. I had rather mention the one who is all powerful over him. I found out something. The
devil loves prime time. Give it to him negative or give it to him positive. He still likes it. I'm just
not going to fool with him. I know he's out there. I know his demonic world is out there. But
folks, I know a power that's far above him, and He's got him on a leash. If we will surrender to
Him, we can know that power.
Revelation 20:1-3 says,

"And I saw an angel coming down from heaven, having the key of the abyss and a great chain in
his hand. And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and
bound him for a thousand years, and threw him into the abyss, and shut it and sealed it over him,
so that he should not deceive the nations any longer, until the thousand years were completed;
after these things he must be released for a short time."
You know that at the end of a thousand years He releases him for a short time, and an army
raises up against the Lord again. I think it's God's way of showing you, 'I told you. They won't
turn to Me, regardless of what I do.' Thus He vindicates the fact of His righteous judgment. Then
in verse 10 is his demise. 'And the devil who deceived them was thrown into a lake of fire and
brimstone, where the beast and the false prophet are also; and they will be tormented day and
night forever and ever."
I want to be standing right by the edge of that thing when he throws him in. I want to hit him
right in the mouth as he throws him in there. Don't you feel that way? You can feel that way
about him folks. He's doomed, and he knows it. Well, verse 11 says, 'And I saw a great white
throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place
was found for them. And I saw the dead, the great and the small, standing before the throne, and
books were opened; and another book was opened, which was the book of life; and the dead was
judged from the things which were written in the books, according to their deeds. And the sea
gave up the dead which were in it, and death and Hades gave up the dead which were in them;
and they were judged, every one of them according to their deeds. And death and Hades were
thrown into the lake of fire. This is the second death, the lake of fire. And if anyone's name was
not found written in the book of life, he was thrown into the lake of fire.'
He's in the highest seat of honor. He's in the highest seat of authority. He's in the highest seat of
lordship. Nobody can touch our Lord. He's the God-Man. Isn't that precious? He understands me,
and He understands you. In His right arm, in His right hand is the power to do whatever He
assigns in our life. Don't be discouraged. Don't be defeated. Learn that when you obey, you get to
experience that rule and reign that He has to offer to you. He will show you what real victory is
all about. He won't change your circumstance very often, but He sure will change you in the
midst of your circumstance. He is King Jesus. King of kings, and Lord of lords.
Return to TOP of page
Ephesians 1:19-23:
CHRIST, THE HEAD OF THE CHURCH
by Dr. Wayne Barber
Return to TOP of page
19 and what is the surpassing (PAPNSN) greatness of His power toward us who believe
(PAPMPA). These are in accordance with the working of the strength of His might
20 which He brought about (3SAAI) in Christ, when He raised (AAPMSN) Him from the dead
and seated (AAPMSN) Him at His right hand in the heavenly places,
21 far above all rule and authority and power and dominion, and every name that is named
(PPPNSG), not only in this age but also in the one to come (PAPMSD).

22 And He put (3SAAI) all things in subjection under His feet, and gave (3SAAI) Him as head
over all things to the church,
23 which is (3SPAI) His body, the fullness of Him who fills (PPPMSG) all in all.
We want to look at Christ, the Head of the Church in this study. Let’s go back and pick it up in
the middle part of verse 19 after he says he wants us to know the surpassing great-ness of His
power. " These are in accordance with the working of the strength of His might which He
brought about in Christ, when He raised Him from the dead, and seated Him at His right hand in
the heavenly places, far above all rule and authority and power and do-minion, and every name
that is named, not only in this age, but also in the one to come. And He put all things in
subjection under His feet."
He saw earlier that our Lord Jesus is seated in the highest place of honor; He is seated in the
highest place of authority. He is seated in the highest place of Lordship. Christ is far above all
things, and all things are far beneath Him. We touched on the fact that we can experience this
Lordship, that He rules and reigns every day. We know that He is Lord. We know that He is in
control.
I had a beautiful picture of this. I was in the Atlanta airport watching a man and his young son.
You could tell what the father was doing. The father just wanted the little boy to run and get
some energy out, because evidently they had a long flight. You could tell he had just turned him
loose. That father was right beside that little boy. That little boy would take off and look back
and just laugh, because he thought he was outrunning his daddy. That little boy would run
looking backwards, and that loving father was running along with him. When he would see him
about to run into somebody, he’d reach down and grab him up. The little boy would just laugh.
Then he would set him down again, and that little boy would just take off. The big hands, the
quick movement of the father was right there. He was absolutely in control of that little boy. One
time he said to that little boy, "Now son, don’t go there. Don’t run that way." The son looked
around and just laughed. He was going to see why. He went that way and tripped and fell on his
little face. You know the next part. He hit, scraped his nose all the way up his face. That father
was quick to pick him up, put him over on his shoulder and console him. The little boy finally
began to whim-per, got quiet and rested in the arms of his father. I sat there in the airport, and I
thought, "God, thank You for loving me like that. Thank You that Jesus rules and reigns. I am
thankful, Father, that Your big hands are so quick to keep me from falling on my face. But I
thank You, Father, for those times that you don’t use those hands and let me go on and fall on
my face." I saw both sides of that. "I thank You, Lord, that you are behind me. You are in front
of me. You are over me. You are beneath me. You are within me. Oh, Father, thank You for
Your rule and authority in my life."
Oh folks, Paul wants them to see Jesus is in control. He’s far above all things, and all things are
far beneath Him. You see, the world does not realize He is in control. He has not chosen yet to
manifest Himself in that way to the world. Oh, He is, but they don’t know it. All the people that
do things that come out of a reprobate mind, they think God is not in control. Oh, He’s in
control. You see, you and I can be in on that control day by day. He rules and reigns in our
hearts. To the degree I am willing to submit to Him is to the degree I recognize that, yes, He is in
control, and, yes, He does want me to experience His reign in my life. The Bible tells us we have
three enemies, the world, the flesh and the devil. Every one of them are conquered when we bow
before Him because He is far above any rule or authority. Well, we are going to see how our

majestic Lord, the King of kings and Lord of Lords, who has been made head of all things, has
been given to the church. The last part of verse 22 says,
"And He put (3SAAI) all things in subjection under His feet, and gave (3SAAI) Him as head
over all things to the church,"
I want us to look at how He is the head of the church.
Before I get into it, I would like to give you a definition of the church. This is not a thorough
study, but just to give you an idea of what the church is. It is something that belongs to Christ, as
we will see later.
First of all, the Greek word for the church that is used there in Verse 22 is the word ekklesia. It
comes from the word ek, and the word kaleo, which means to call out. In other words, the called
out ones. It refers to those who have been called out for the purpose of being set aside for God’s
use. It refers to believers. You see, believers make the church. Just because your name may be on
the church roll, that doesn’t mean you are a part of the church. The church refers to those people
who have been called out, cleansed by the blood of Jesus and have believed on the Lord Jesus
Christ. As a matter of fact, in our context, it tells us a lot about the church.
Verses 3-14 tell us that they have been blessed with every spiritual blessing in Jesus Christ.
That’s who makes up the church. They have been chosen before the foundation of the world.
They have been predestined to the adoption of sons through Jesus Christ. They have been
redeemed by His blood, forgiven of their sins and sealed with the Holy Spirit. As a matter of
fact, in verse 13, it tells us that these are the people that make up the church. They have heard the
message of truth, the gospel of their salvation, and they have believed it. They responded in
obedience to it. These are the people that make up the church.
You say, "Well, do you mean that we may have people on the local roll that may not be a part of
His church?" That’s exactly right. The universal church means somebody who has been called
out. We are set aside. We are usable for God. That’s His church. Those are the people who have
been cleansed and sanctified and set apart.
It means you have confessed Him as Lord. Look in Romans 10. Romans 10:9-11 very clearly
tells us what a man must do to receive the Lord Jesus Christ. Let’s back up to verse 8 and catch
the whole thought there.
Romans 10:8-11 "But what does it say? ‘The word is near you, in your mouth and in your heart’
— that is, the word of faith which we are preaching, that if you confess with your mouth Jesus as
Lord, and believe in your heart that God raised Him from the dead, you shall be saved; for with
the heart man believes, resulting in righteous-ness, and with the mouth he confesses, resulting in
salvation. For the Scripture says, ‘Whoever believes in Him will not be disappointed.’"
Who makes up the church? People who have believed in the Lord Jesus Christ. Now, by belief I
am not meaning you understand everything. As a matter of fact, if we are to come to Him as little
children, how can we understand everything? What little child under-stands everything? We
receive it by faith. We do what He tells us to do. We believe it because God said it, and the Holy
Spirit of God reveals to us that we are in need of a Savior, the Lord Jesus Christ.
Look in Romans 3:23. We have confessed the fact that we are sinners. We can’t save ourselves.
For people who are trying to work their way to heaven there is always a rung to the ladder they
can never reach.

Romans 3:23 says,
"...for all have sinned and fall short of the glory of God."
That word "all" means "all." There is nobody who escapes that.
When a man realizes that he has sinned, he realizes he has come short of the glory of God.
Romans 6:23 tells man that the wages of sin is death. He realizes what the Lord Jesus has done
to come down and die on the cross. But He arose from the dead. That man believes in what He
has done, trusting not what he can do, but what God did for him. That’s part of believing and
receiving the Lord Jesus.
Look back in Romans 10:13. You called on Him to save you. I mean, if you don’t ask Him, its
not something that is just going to happen. You see the need. The need is brought clear to your
heart. It says in verse 13, "...for ‘Whoever will call upon the name of the Lord will be saved.’"
God said that. When you see yourself as a sinner, when you see that the wages of sin is eternal
death, when you realize that Jesus came to die for you, and you confess Him as Lord with your
lips and believe in your heart, then something is going to take place in your life. Salvation is
going to take place. When it takes place, you are going to be a part of what the Lord calls the
church.
Finally, in John 1:12 it says,
"But as many as received Him, to them He gave the right to become children of God, even to
those who believe in His name,"
Revelation 3:20 talks about this. Some people say they are Christians, and some people say they
are lost people. The principle is solid. It says,
"Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come
in to him."
Do you realize what He is saying there? We have got to hear His voice. That’s the key. That’s
the significant difference in being convinced that you need to be saved and convicted that you
need to be saved.
When God, through the power of His Holy Spirit, lets you realize you are a sinner, there is
absolutely no hope for you until you see that Jesus came to die for you. He reveals to you that
Jesus is the Son of God. He begins to knock on your heart’s door, and you feel that need in your
life. You say, "God, I’m empty. I’m absolutely empty." Jesus says, "You must believe upon Me."
When you hear His voice, there comes with it the power to open the door. You open the door,
and He comes in and dines and sups with you and becomes one with you for all eternity.
So what is the Church made of? It’s the called out ones. Who are the called out ones? Those who
have heard the gospel of truth, the gospel of their salvation and have responded in belief. They
didn’t understand it all. They just simply, by the conviction of the Spirit of God, have believed it.
They fell down and did what God told them to do. That’s the Church.
Once we have the Church made up of people who love Jesus, people that are cleansed by His
blood, people that have been set apart for His purposes and not for the world’s purposes, then we
need to look at how Jesus is the Head of that group of people. I want to keep saying it over and
over again. Your name could be on a church roll, and you not know the Lord Jesus Christ.
Because your name is on a church roll doesn’t mean it is written in the Lamb’s Book of Life.

Jesus was appointed head over everything

Jesus was appointed head over everything

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