The Glory of the Messiah
THE GLORY OF THE MESSIAH
Ephesians 1:19b-23
Introduction: Paul prays that the Ephesians might have knowledge (vs. 17), that they might come to understand about their future hope with all saints (vs. 18), and that they might understand the greatness of the one who). accomplished all of this for them (and us). This lesson will focus on the glory of that Messiah.
I. The Messiah in Heaven
A. Sitting at God’s right hand vs. 20
1. καθίζω ἐν δεξιᾷ: (an idiom, literally ‘to cause to sit at the right hand’) to seat at the right hand of someone as an expression of assigning special importance or high status to such an individual; to seat at the right side, to give a special place of honor to.[1]
2. The right hand had parallels in the ancient Near Eastern world where the king was often represented as seated next to the tutelary [having the guardianship of a person or a thing] deity of a particular city or nation. Occupying a place on the god’s right hand meant that the ruler exercised power on behalf of the god and held a position of supreme honor. In the OT itself Yahweh’s right hand is represented as the position of favor (Ps 80:18; Jer 22:24), of victory (Ps 20:6; 44:3; 48:10; Isa 41:10), and of power (Exod 15:6; Ps 89:13; Isa 48:13). [2]
3. In the heavenlies: “can be most adequately understood in the light of the OT and Jewish conception of heaven. This cosmological picture was one in which heaven was depicted as the upper part of the cosmos but at the same time stood analogically for the spiritual world above, which the firmament concealed,” [3]
B. Far above all rule and authority and power and dominion, and above every name that is named vs. 21
1. ὑπεράνω: when talking about location: above; when talking about status: a marker of superior status, suggesting an additional factor of degree; far above, considerably superior to.[4]
2. Rule, authority, power and dominion is best understood as representing all authority, physical and spiritual
3. “Name” could refer to any others that Paul missed. It could refer to the use of magic associated with some deities.
4. Now and in eternity vs. 21
C. He has put all things under his feet vs. 22
1. So concerned is the writer to emphasize the supremacy of Christ’s heavenly status that he continues to heap up further clauses underlining it.[5]
2. Past tense
3. Psalm 8:6
II. The Messiah on earth
A. God’s power was in Jesus when he was resurrected vs. 19-20
B. Has made him the head over all things for the church vs. 22b
1. κεφαλὴ: head; (a figurative extension of meaning of κεφαλή) one who is of supreme or pre-eminent status, in view of authority to order or command; one who is the head of, one who is superior to, one who is supreme over. [6] 1:22; 4:15; 5:23; I Cor 11:3
2. While the human nervous system was not well understood at that time, the “head” was still known to exercise control over the body.[7]
3. εκκλεσια: In ordinary Greek usage it meant an assembly or gathering, but in the LXX it was the predominant term for translating קהל, qāhāl, and its usage for the covenant assembly of Israel before Yahweh. In Paul it is used most frequently for the actual gathering of a group of local Christians or for the local group which gathered regularly. But in a number of places he appears to have in view an entity which is broader than the merely local congregation (cf. Gal 1:13; 1 Cor 10:32; 12:28; 15:9; Phil 3:6). Colossians certainly refers to a Church which consists of all believers (1:18, 24), as well as containing references to local gatherings (4:15, 16). Here in Eph 1:22, following Col 1:18, 24 where ἐκκλησία is used in apposition to σῶμα as a designation for the new community in Christ, the reference is to the universal Church, the Christian community in its totality.[8]
C. The Messiah is the head; the church is the body vs. 23
1. This is metaphor for “Jesus directs the church.”
2. “Head” position and power of Jesus
3. The word sōma (σωμα), which passes readily from its literal meaning into the figurative sense of a society, a number of men constituting a social or ethical union (compare Eph. 4:4), is frequently applied in the NT, epistles to the Church,… as the mystical body of Christ, the fellowship of believers regarded as an organic spiritual unity in a living relation to Christ, subject to Him, animated by Him, and having His power operating in it. [9]
D. God fills Jesus, who fills us vs. 23b Colossians 2:9
Conclusion: Since our Savior is honored by both God and humanity, we should worship Him with all our hearts.
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[1]Louw, J. P., & Nida, E. A. (1996, c1989). Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (1:736). New York: United Bible societies.
OT Old Testament
[2]Lincoln, A. T. (2002). Vol. 42: Word Biblical Commentary : Ephesians. Word Biblical Commentary (61). Dallas: Word, Incorporated.
OT Old Testament
[3]Lincoln, A. T. (2002). Vol. 42: Word Biblical Commentary : Ephesians. Word Biblical Commentary (20). Dallas: Word, Incorporated.
[4]Louw, J. P., & Nida, E. A. (1996, c1989). Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (1:736). New York: United Bible societies.
[5]Lincoln, A. T. (2002). Vol. 42: Word Biblical Commentary : Ephesians. Word Biblical Commentary (65). Dallas: Word, Incorporated.
[6]Louw, J. P., & Nida, E. A. (1996, c1989). Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (1:738). New York: United Bible societies.
[7]Boles, K. L. (1993). Galatians & Ephesians. The College Press NIV commentary (Eph 1:22). Joplin, Mo.: College Press.
cf. confer, compare
[8]Lincoln, A. T. (2002). Vol. 42: Word Biblical Commentary : Ephesians. Word Biblical Commentary (67). Dallas: Word, Incorporated.
[9]Wuest, K. S. (1997, c1984). Wuest's word studies from the Greek New Testament : For the English reader (Eph 1:22). Grand Rapids: Eerdmans.