Ephesians 1:15–23

1:15–16a Paul now offers thanks for the faith and love of his readers. “For this reason” points back to the entire preceding eulogy of verses 3–14, perhaps especially to verses 13–14, and provides a reason for why Paul gives thanks and prays for the Ephesian believers (cf. 5:17; 6:13, where the same Greek phrase is also used). In 1:16 Paul provides the main thought of this section when he says that he unceasingly gives thanks and prays for his readers. This verse involves two separate, though related, actions. The first is that Paul is thankful for the Ephesian believers. It would be easy to misinterpret Paul’s first statement (“I do not cease to give thanks for you”) to mean that he is always (whenever he is awake) thanking God for them. In fact, his giving thanks is related to his prayers. That is, whenever he prays, he is in the habit of thanking God for the faith and love of the Ephesians.

Paul specifically gives thanks “because” he heard of their (1) “faith in the Lord” and (2) “love toward all the saints” (cf. Col. 1:3–4). First, Paul is thankful for their faith. Although they lived in a hostile environment where Christianity was marginalized and Christians suffered persecution (cf. Acts 19:21–41), they held firmly to their faith. Notice this is not a blind faith but a specific faith “in the Lord Jesus.” The Ephesian Christians did not confess the god Artemis (Diana) or even Caesar as Lord. Rather, their Lord was Jesus. Their faith was not simply an intellectual affirmation of Christian belief about Jesus but was, more importantly, an intimate union with Jesus, who provided them with grace and strength to survive and thrive in the world. Second, Paul is thankful for the love the Ephesian believers possessed “toward all the saints.” “Saints” refers to all believers, who have been “sanctified” or “made holy” by the redemption found in Christ (cf. Eph. 1:1, 18).

1:16b–17 In the second half of verse 16, Paul transitions from thanksgiving to intercession. The content of Paul’s prayer begins in verse 17, but not before he includes a twofold description of the one who is the source of all divine blessings. First, the one to whom Paul prays is acknowledged as “the God of our Lord Jesus Christ.” Similar to his eulogy in 1:3, Paul links blessings from God to his Son Jesus Christ, demonstrating the centrality of the Son in the Father’s purposes. Second, he addresses God as “the Father of glory.” Elsewhere God is referred to as “the God of glory” (Ps. 29:3; Acts 7:2), “the Lord of glory” (1 Cor. 2:8; James 2:1), and “the King of glory” (Ps. 24:7–10).

Paul asks that God would give the Ephesian believers “the Spirit of wisdom and of revelation” (Eph. 1:17; cf. Isa. 11:2). Although it is possible to take “spirit” as a reference to human disposition, it is best to interpret this usage as a reference to the Holy Spirit, who imparts both wisdom and revelation (so ESV). Although all believers are already sealed with the Spirit (Eph. 1:13), there is still a need for them to be filled with the Spirit and walk according to him. Specifically, Paul prays that the work of the Spirit would produce wisdom and revelation in the knowledge of God. Paul often prays for his readers to grow in the knowledge of God (Phil. 1:9; Col. 1:9–10; Philem. 6); this knowledge is not some mere esoteric insight but is the type of intimate knowledge that family members possess.

Paul continues his intercessory prayer by requesting that God would grant his readers spiritual insight. Paul uses the phrase “the eyes of your hearts” to refer to believers’ capacity to discern spiritual realities related to the purpose and plan of God (cf. Pss. 13:3; 19:8). Before their conversion, Paul’s readers were “darkened in their understanding” (Eph. 4:18), but now Paul prays that they would be “enlightened” by God’s Spirit in order to comprehend the mysteries of God. To see with one’s heart is to perceive not with physical eyes but with the eyes of faith. Paul then prays specifically that the Ephesian saints would comprehend three spiritual realities.

1:18b Paul also prays that his readers would comprehend “the riches of his glorious inheritance.” Although it is possible to see the inheritance as God’s possession of his people (a concept found in both OT and NT), here it is best to view the inheritance as that which God gives to his people. Just a few verses earlier, Paul had said that those who believed the gospel were sealed with the Holy Spirit, “who is the guarantee of our inheritance until we acquire possession of it” (v. 14; cf. Col. 1:12).

1:19 Paul’s third request is for the Ephesians to know the greatness of God’s power, the very same power that raised Jesus, seated him at God’s side, and gave him authority over all things. This request is expanded in verses 20–23, emphasizing that it is especially important to Paul. Such power is needed as God’s people engage in ongoing spiritual warfare (6:10–12; cf. 3:7, 16, 20). The “power” of God is stressed as Paul describes it as possessing “immeasurable greatness.” But Paul does not stop there: he further says that this power is “according to the working of his great might.” Power, working, strength (translated “great”), and might are piled up to provoke confidence in God and his plan (cf. Deut. 3:24; Isa. 40:26). Finally, all of God’s power has been directed “toward us who believe.” This news would have been especially encouraging to the letter’s original recipients. Because Ephesus was steeped in magical practices and the cult of Artemis, Paul reassures his readers of the supremacy of God’s power. His readers need not fear hostile spiritual powers, because the power of God is far greater. This power was displayed preeminently in Christ.

1:20b–21 The second illustration of God’s power is the exaltation of Jesus to the right hand of the Father. Forty days after his resurrection, Jesus was taken up into heaven (Acts 1:9). Paul’s reference to Christ’s exaltation is significant for at least three reasons.

First, Christ is seated, which signifies lordship. The place where Jesus is sitting is not some ordinary chair but a throne, which implies that he is currently reigning as the sovereign king of the universe. Whereas the resurrection proclaims that he lives forever, his exaltation proclaims that he reigns forever. In addition, his being seated indicates the completion of his earthly mission.

Second, Christ is seated at God’s right hand, which signifies honor and power. When the Bible speaks of Jesus’ being seated at the right hand of God, this should not be understood literally. The Bible tell us that “God is spirit” (John 4:24) and therefore he does not possess a right hand (nor a literal throne on which to sit). “At his right hand” is metaphorical, indicating honor and status (1 Kings 2:19; Rom. 8:34; Col. 3:1; Heb. 1:3; 8:1; 10:12; 12:2; 1 Pet. 3:22), as well as power (Ex. 15:6; Ps. 89:13; Isa. 48:13).

Third, Christ is seated in the heavenly places, which signifies prominence. His throne is not merely an earthly throne. Even though there might be other kings, there is no king like him. Indeed, he is the “King of kings and the Lord of lords” (1 Tim. 6:15; Rev. 19:16). His throne is over all the spiritual powers in the universe, whether seen or unseen.

Paul emphasizes Jesus’ supremacy by saying that he has been exalted “far above all rule and authority and power and dominion” (Eph. 1:21). Although each of these four terms have distinct nuances, Paul piles them up to convey the comprehensive nature of Jesus’ supremacy. In fact, Jesus is exalted “above every name that is named.” Finally, in case there is any doubt, Paul adds, “not only in this age but also in the one to come.” Christ is not only given a position above all others; he is given that position permanently. Paul’s point, then, is that the same power that raised Jesus from the dead and exalted him to the throne at his Father’s side in heaven is the power now at work in God’s people.

1:22b–23 The final example of God’s power displayed in Christ involves his headship over the church. God made Christ head “over all things,” which denotes his supremacy over all of creation, particularly the hostile spiritual powers previously referenced (v. 21; cf. Col. 2:10). In addition, Christ’s headship extends to the church. “Head” refers to one who is of supreme rank or preeminent status and possesses ruling authority. Thus, God’s power in Christ not only has resulted in the sure defeat of his enemies but also is for the good of believers as the promised Messiah graciously rules his church. Although Paul typically uses ekklēsia to refer to the local gathering of believers, here it refers to the universal church (cf. Eph. 3:10, 21; 5:23–25, 27, 29, 32; Col. 1:18, 24). Paul concludes by again noting that God’s gift of Christ as head over all creation is for the benefit of the church. So, his prayer is that his readers would comprehend and apprehend the amazing power of God that he works for their advantage.

Paul switches from the metaphor of Christ’s being head over all things, including the church, to the church’s being the body of Christ. This metaphor is used here to describe the relationship not of believers to each other but of Christ to his people. He is the sovereign Lord who fills all things in every respect.