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20. Which he wrought in Christ. The Greek verb is ἐνέργησεν, from which ἐνέργεια is derived. It might run thus, According to the efficacy which he effected. But the translation which I have given conveys the same meaning, and is less harsh.

With the greatest propriety does he enjoin us to contemplate this power in Christ; for in us it is hitherto concealed. “My strength,” says he, “is made perfect in weakness.” (2 Corinthians 12:9.) In what do we excel the children of the world but in this, that our condition appears to be somewhat worse than theirs? Though sin does not reign, it continues to dwell in us, and death is still strong. Our blessedness, which lies in hope, is not perceived by the world. The power of the Spirit is a thing unknown to flesh and blood. A thousand distresses, to which we are daily liable, render us more despised than other men.

Christ alone, therefore, is the mirror in which we can contemplate that which the weakness of the cross hinders from being clearly seen in ourselves. When our minds rise to a confident anticipation of righteousness, salvation, and glory, let us learn to turn them to Christ. We still lie under the power of death; but he, raised from the dead by heavenly power, has the dominion of life. We labor under the bondage of sin, and, surrounded by endless vexations, are engaged in a hard warfare, (1 Timothy 1:18;) but he, sitting at the right hand of the Father, exercises the highest government in heaven and earth, and triumphs gloriously over the enemies whom he has subdued and vanquished. We lie here mean and despised; but to him has been “given a name” (Philippians 2:9,) which angels and men regard with reverence, and devils and wicked men with dread. We are pressed down here by the scantiness of all our comforts: but he has been appointed by the Father to be the sole dispenser of all blessings. For these reasons, we shall find our advantage in directing our views to Christ, that in him, as in a mirror, we may see the glorious treasures of Divine grace, and the unmeasurable greatness of that power, which has not yet been manifested in ourselves.

And set him at his own right hand. This passage shews plainly, if any one does, what is meant by the right hand of God. It does not mean any particular place, but the power which the Father has bestowed on Christ, that he may administer in his name the government of heaven and earth. It is idle, therefore, to inquire why Stephen saw him standing, (Acts 7:55,) while Paul describes him as sitting at God’s right hand. The expression does not refer to any bodily posture, but denotes the highest royal power with which Christ has been invested. This is intimated by what immediately follows, far above all principality and power: for the whole of this description is added for the purpose of explaining what is meant by the right hand.

God the Father is said to have raised Christ to “his right hand,” because he has made him to share in his government, because by him he exerts all his power; the metaphor being borrowed from earthly princes, who confer the honor of sitting along with themselves on those whom they have clothed with the highest authority. As the right hand of God fills heaven and earth, it follows that the kingdom and power of Christ are equally extensive. It is in vain, therefore, to attempt to prove that, because Christ sitteth at the right hand of God, he dwells in heaven alone. His human nature, it is true, resides in heaven, and not in earth; but that argument is foreign to the purpose. The expression which follows, in heavenly places, does not at all imply that the right hand of God is confined to heaven, but directs us to contemplate the heavenly glory amidst which our Lord Jesus dwells, the blessed immortality which he enjoys, and the dominion over angels to which he has been exalted.

21. Far above all principality, and power, and might, and dominion. All these names, there can be no doubt, are applied to angels, who are so denominated, because, by means of them, God exercises his power, and might, and dominion. He permits them to share, as far as is competent to creatures, what belongs to himself, and even gives to them his own name; for we find that they are called אלהים, (elohim,) gods. From the diversity of names we conclude that there are various orders of angels; but to attempt to settle these with exactness, to fix their number, or determine their ranks, would not merely discover foolish curiosity, but would be rash, wicked, and dangerous.

But why did he not simply call them Angels? I answer, it was to convey exalted views of the glory of Christ that Paul employed those lofty titles. As if he had said, “There is nothing so elevated or excellent, by whatever name it may be named, that is not subject to the majesty of Christ.” There was an ancient superstition, prevalent both among Jews and Gentiles, falsely attributing to angels many things, in order to draw away their minds from God himself, and from the true Mediator. Paul constantly labors to prevent this imaginary lustre of angels from dazzling the eyes of men, or obscuring the brightness of Christ; and yet his utmost exertions could not prevent “the wiles of the devil”(Ephesians 6:11) from succeeding in this matter. Thus we see how the world, through a superstitious dread of angels, departed from Christ. It was indeed the unavoidable consequence of the false opinions entertained respecting angels, that the pure knowledge of Christ disappeared.

Above every name that is named. Name is here taken for largeness, or excellence; and to be named means to enjoy celebrity and praise. The age that is to come is expressly mentioned, to point out that the exalted rank of Christ is not temporal, but eternal; and that it is not limited to this world, but shines illustriously in the kingdom of God. For this reason, too, Isaiah calls him, (Isaiah 9:6,) The Father of the future age. In short, the glories of men and angels are made to hold an inferior place, that the glory of Christ, unequalled and unapproached, may shine above them all.

22. And gave him to be the head. He was made the head of the Church, on the condition that he should have the administration of all things. The apostle shews that it was not a mere honorary title, but was accompanied by the entire command and government of the universe. The metaphor of a head denotes the highest authority. I am unwilling to dispute about a name, but we are driven to it by the base conduct of those who flatter the Romish idol. Since Christ alone is called “the head,” all others, whether angels or men, must rank as members; so that he who holds the highest place among his fellows is still one of the members of the same body. And yet they are not ashamed to make an open avowal that the Church will be ἀκέφαλον, without a head, if it has not another head on earth besides Christ. So small is the respect which they pay to Christ, that, if he obtain undivided that honor which his Father has bestowed upon him, the Church is supposed to be disfigured. This is the basest sacrilege. But let us listen to the Apostle, who declares that the Church is His body, and, consequently, that those who refuse to submit to Him are unworthy of its communion; for on Him alone the unity of the Church depends.