Paul’s epistle to the Ephesians is steeped in deep theology about Christ and His exaltation over the forces of darkness that rule in the present age. The Ephesians worshiped the goddess Artemis, a patron deity they believed had cosmic sovereignty, and this colors much of what Paul has to say to believers in his epistle. The Ephesians believed that Artemis controlled all aspects of the universe and could alter the destiny of those who worshipped her. Yet in chapter one of Ephesians, Paul makes very clear that Christ is the preeminent one who rules sovereignly over the cosmos. God the Father, not Artemis, is the one who “works according to the purpose of His will” (κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ; 1:5; see also 1:9, 10, 11 [x 2], 19). Only the will of the true God prevails.
Chapter one culminates in one of the most beautiful confessions of Christ’s identity and sovereign power:
“For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, I do not cease to give thanks for you, remembering you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of Him, having the eyes of your hearts enlightened, that you may know what is the hope to which He has called you, what are the riches of His great might that He worked 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 dominion, and above every name that is named, not only in this age but also in the one to come. And He put all things under His feet and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all.”
Ephesians 1:15–23; ESV
When Paul says that Christ has been exalted and given authority over “all rule and authority and power and dominion” and “above every name that is named,” he is principally talking about spiritual powers, not human institutions (although all human power also comes under His rule). The god of this age and all his fell legions must bow prostrate before the exalted Christ, heeding His every command. Scholar Andrew T. Lincoln writes: “The scope of the victory God has secured by exalting Christ is made clear by the enumeration of the defeated cosmic powers” (WBC, 𝘌𝘱𝘩𝘦𝘴𝘪𝘢𝘯𝘴, 62). Christ reigns supreme over Satan and all who are beneath him on the spiritual hierarchy.
Paul’s high view of Christ shapes his view of the church. Paul writes that God the Father “seated [Christ] as His right hand in the heavenly places” far above all spiritual beings (Eph 1:20). Yet in one of the most jolting verses of Scripture, Paul takes this logic one step further: “[God the Father] raised us [the church] up with Him and seated us with Him in the heavenly places” (Eph 2:6). Do not pass this over. As believers, we are seated with the preeminent, exalted Christ in the heavenlies. As an extension of His body, we are granted authority over all nefarious powers through His name (see Mark 16:17; Matt 7:22; Luke 10:17; John 14:13). This comports with many verses from the Hebrew Bible and New Testament that suggest the saints will rule alongside the Most High (Dan 7:18, 27; 1 Cor 6:2–3; 2 Tim 2:12, Rev 2:26–27; esp. 3:21; 5:10; 20:4, 6; 22:5). For Paul, high Christology is paired with a high ecclesiology.
On a very practical note, I am waiting for the day Christians realize they have authority over evil spiritual forces in the name of Christ. We would pray different if we really believed Paul’s inspired theological reflection in this passage. How much bolder we would become as believers if we knew that alongside Christ we are seated “far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come.” Positionally, we have been placed above our enemies. We look down on them when we pray. Or as my pastor so often says, “we battle from a place of victory.”
