Ephesians 1:22

Ephesians 1:22. And he subjected all things. Here the construction changes, although logically this verse continues the description of the ‘working of the might of His strength' (Ephesians 1:19). The unlimited Sovereignty of the exalted Christ is now set forth: ‘all things' sums up what has been detailed in Ephesians 1:21. The language seems to have been suggested by Psalms 8:6. It may be regarded as a reminiscence, i.e., a form of words adopted by one familiar with the Psalms, but without any direct design of explaining the meaning of the original passage. (In Ephesians 1:20 there seems to be such a reminiscence of Psalms 110:1.) Or, as seems more probable, it is a citation due ‘to a direct reference under the guidance of the Spirit to a passage in the O. T., which in its primary application to man involves a secondary and more profound application to Christ. In the grant of terrestrial sovereignty the Psalmist saw and felt the antitypical mystery of man's future exaltation in Christ' (Ellicott). Comp. the citations of the same passage in 1 Corinthians 15:27; Hebrews 2:6-8.

And gave him to be head over all things to the church, or, ‘gave Him as Head over all things to the Church.' In the original the emphasis rests on ‘Him,' Him they exalted, etc. The passage plainly says that Christ is given to the Church, and the next verse as plainly indicates that He is Head of the Church. What, then, is His relation to ‘all things?' Evidently that of Head also. Any other view is grammatically inadmissible. There is, however, another interpretation which amounts to the same as this: ‘gave Him, the Head over all things (to be the Head) to the Church.' The common version seems to imply this view of the construction. The other view does not obscure the great fact that Christ is Head of the Church; the Apostle gathers up all that he has said of Christ's sovereignty, in order to emphasize the gift of such a One, Head over all things to the Church, of which He is necessarily (and in a peculiar sense) the Head.

The Greek word rendered ‘Church' means ‘an assembly called out.' It had a technical sense in Attic Greek, but was used to translate the Hebrew word Kahal, ‘congregation.' In the N. T. it is most frequently applied to a local assembly of believers, usually with some organization. But in Matthew 16:18, and throughout this Epistle, as well as in Colossians 1:24, and probably a few other passages, it refers to the entire body of real Christians throughout the world, and in every age. The word itself suggests two ideas: that the members are ‘called out,' and that they form one assembly. The definition of the next verse justifies the saying, Ubi Christus, ibi ecclesia (wherever Christ is, there is the Church). Of the external form of this Church this Epistle says very little, nor is it anywhere hinted that it was to be a temporal power. Moreover, while outward form is necessary to prevent anarchy, it does not appear that uniformity is essential. Visible unity is the end, and will come from within rather than from without. Probably the truest unity is to be reached through the freest divergencies in externals. The essential matter is that Christ be recognized as Sovereign, as the only Head of the Church, and that vital union with Him be maintained, not only as a doctrine, but as a fact in daily experience. The preservation of the Church throughout eighteen centuries is the accumulating proof that Christ is Head over all things to that Church.