Charles Hodge on Ephesians 1:21

V. 21. The immediate subject of discourse in this chapter is the blessings of redemption conferred on believers. The resurrection and exaltation of Christ are introduced incidentally by way of illustration. The apostle dwells for a moment on the nature of this exaltation, and on the relation of Christ, at the right hand of God, to his church, and then, at the beginning of the following chapter, reverts to his main topic.

The subject of the exaltation here spoken of is not the Logos, but Christ; the Theanthropos, or God-man. The possession of divine perfections was the necessary condition of this exaltation because, as just remarked, the nature and extent of the dominion granted to him, demand such perfections. It is a dominion not only absolutely universal, but it extends over the heart and conscience, and requires the obedience not only of the outward conduct but of the inward life, which is due to God alone. We therefore find the divine nature of Christ presented in the Scriptures as the reason of his being invested with this peculiar dominion. Thus in the second Psalm, it is said, "Thou art my Son; ask of me, I will give thee the heathen for thine inheritance. &c." That is, because thou art my son, ask and I will give thee this dominion. And in the first chapter of the epistle to the Hebrews, it is said, The Son, being the brightness of the Father’s glory, and the express image of his person, and upholding all things by the word of his power, is set down at the right hand of the majesty on high. That is, because he is of the same nature with the Father and possesses the same almighty power, he is associated with him in his dominion. While the divine nature of Christ is the necessary condition of his exaltation, his mediatorial work is the immediate ground of the Theanthropos, God manifested in the flesh, being invested with this universal dominion. This is expressly asserted, as in Phil. 2, 9. Though equal with God, he humbled himself to become obedient unto death, wherefore also God hath highly exalted him.

In illustration of the exaltation of Christ mentioned in v. 20, the apostle here says, He is seated ὑπὲρ ἄνω, up above, high above all principality, and power, and might, and dominion. That these terms refer to angels is plain from the context, and from such passages as Rom. 8, 38. Col. 1, 16. Eph. 3, 10. 6, 12. Where angels are either expressly named, or the powers spoken of are said to be in heaven, or they are opposed to "flesh and blood," i. e. man, as a different order of beings. The origin of the application of these terms to angels cannot be historically traced. The names themselves suggest the reason of their use. Angels are called principalities, powers and dominions, either because of their exalted nature; or because through them God exercises his power and dominion; or because of their relation to each other. It is possible indeed that Paul had a polemic object in the use of these terms. This epistle and especially that to the Colossians, contain many intimations that the emanation theory, which afterwards assumed the form of Gnosticism, had already made its appearance in Asia Minor. And as the advocates of that theory used these terms to designate the different effluxes from the central Being, Paul may have borrowed their phraseology in order to refute their doctrine. Be this as it may, the obvious meaning of the passage is that Christ is exalted above all created beings.

And every name, i. e., as the connection shows, every name of excellence or honour, that is named. That is, above every creature bearing such name as prince, potentate, ruler, or whatever other title there may be.

Not only in this world, but also in that which is to come, ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι. That is, not only in this age, but in the age to come. The words may have the general sense of, here or hereafter; as in Matt. 12, 32. According to Jewish usage, they designate the period before and the period after the advent of the Messiah. To this, however, there is no reference in the context. As in Matthew these words are used to express in the strongest terms that the sin against the Holy Ghost can never be forgiven; so here they are intended to add universality to the preceding negation. There is no name here or hereafter, in this world or in the next, over which Christ is not highly exalted.