Charles Hodge on Ephesians 1:22

V. 22. And hath put all things under his feet. Christ is not only exalted above all creatures, but he has dominion over them; all are placed in absolute subjection to him. They are under his feet. This passage is a quotation from Ps. 8, 7. It is applied to Christ by this same apostle in 1 Cor. 15, 27, and Heb. 2, 8. In both of these passages the word all is pressed to the full extent of its meaning. It is made to include all creatures, all capable of subjection; all beings save God alone, are made subject to man in the person of Jesus Christ, the Lord of lords, and King of kings.

There are two principles on which the application of this passage of Ps. 8 to Christ may be explained. The one is that the Psalm is a prophetic exhibition of the goodness of God to Christ, and of the dominion to be given to him. There is nothing, however, in the contents of the Psalm to favour the assumption of its having special reference to the Messiah. The other principle admits the reference of the Psalm to men generally, but assumes its full meaning to be what the apostle here declares it to be, viz., that the dominion which belongs to man is nothing less than universal. But this dominion is realized only in the Man Christ Jesus, and in those who are associated with him in his kingdom. This latter mode of explanation satisfies all the exigencies both of the original Psalm and of the passages where it is quoted in the New Testament.

And gave him to be head over all things to the church, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ. This may mean either, he gave him to the church as her head; or, he constituted him head for the church. The former is more consistent with the meaning of the verb δίδωμι. It may, however, also signify to constitute; see 4, 11, and compare 1 Cor. 12, 28. In either case, Christ is declared to be head not of the universe, but of the church. This being admitted, ὑπὲρ πάντα may be taken in immediate connection with κεφαλήν, head over all, i. e. supreme head. This does not mean head over all the members of the church, as the Vulgate translates: caput super omnem ecclesiam; for πάντα and ἐκκλησίᾳ are not grammatically connected; but simply supreme head. Or we may adopt the interpretation of Chrysostom: τὸν ὀντα ὑπὲρ πάντα τὰ ὀρώμενα καὶ τὰ νοούμενα Χριστόν, "Him, who is over all things visible and invisible, he gave to the church as her head." This gives a good sense, but supposes an unnatural trajection of the words. Luther also transposes the words: Und hat ihn gesetzt zum Haupt der Gemeinde über alles. So does De Wette: Und ihn gesetzet über alles zum Haupte der Gemeinde, And placed him over all as head of the church. In all these interpretations the main idea is retained; viz. that Christ is the head of the church. As in Col. 2, 10, it is said Christ is ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας, the head of all principality and power, in the sense of supreme ruler; and as here in the immediately preceding context he is said to be exalted over all principality and power, and in the following context he is said to be the head of the church, which is his body, the two ideas may be here combined. ‘Him he gave as head over all things, as head to his church.’—This is Meyer’s interpretation. He, the exalted Saviour, the incarnate Son of God, seated as head of the universe, is made head of his church. This view of the passage has the advantage of giving πάντα the same reference here that it has in the preceding verse. All things are placed under his feet, and he head over all things, is head of the church.

The sense in which Christ is the head of the church, is that he is the source of its life, its supreme ruler, ever present with it, sympathizing with it, and loving it as a man loves his own flesh. See 4, 15. 16. 5, 23. 29. Rom. 12, 5. 1 Cor. 12, 27. Intimate union, dependence, and community of life, are the main ideas expressed by this figure.