And what is the exceeding greatness of his power towards us, who believe according to the operation of the might of his power,

“But what is clear? that through His power we have believed that He hath raised Christ. For to persuade souls, is a thing far more miraculous than to raise a dead body. I will endeavor to make this clear. Hearken then. Christ said to the dead, "Lazarus, come forth," and straightway he obeyed. Peter said, "Tabitha, arise," and she did not refuse. He Himself shall speak the word at the last day, and all shall rise, and that so quickly, that "they which are yet alive, shall in no wise precede them that are fallen asleep," and all shall come to pass, all run together "in a moment, in the twinkling of an eye." But in the matter of believing, it is not thus, but how is it? Hearken then to Him again, how He saith, "How often would I have gathered thy children together, and ye would not." You perceive that this last is the more difficult. Accordingly, it is upon this that he builds up the whole argument; because by human calculations it is far more difficult to influence the choice, than to work upon nature. And the reason is this, it is because He would thus have us become good of our own will. Thus with good reason does he say, "The exceeding greatness of His power to us-ward who believe." Yes, when Prophets had availed nothing, nor Angels, nor Archangels, when the whole creation, both visible and invisible, had failed, (the visible lying before us, and without any power to guide us, and much also which is invisible,) then He ordered His own coming, to show us that it was a matter which required Divine power.”

“Having enumerated the benefits which the Apostle desires to be conferred on the Ephesians in the future, here he consequently sets down the form and exemplar of those benefits. But just as the life of Christ is the form and exemplar of our justice, so too the glory and exaltation of Christ is the form and exemplar of our glory and exaltation. Therefore the Apostle here does two things: first he sets forth the form of the exaltation of the benefits and gifts in general; secondly he makes it manifest in particular, at the place raising him up from the dead, etc. Now the form and exemplar of the divine operation toward us is the divine operation in Christ. And as to this he says according to the operation, that is, according to the likeness of the operation, of the might of his power, that is, of the powerful might of God, which he wrought in Christ, exalting that head — supply: so he will powerfully work in us. Philippians 3:20-21: we await the Savior, our Lord Jesus Christ, who will reform the body of our lowliness, etc. Now that we are to be exalted after the likeness of Christ's exaltation we frequently read in Scripture. Romans 8:17: if we suffer with him, that we may also be glorified. Likewise Apocalypse 3:21: he who shall overcome, I will give him to sit with me on my throne, as I also have overcome and have sat with my Father on his throne. Consequently he explains the form and exemplar in particular, making manifest the things that pertain to the exaltation of Christ, speaking of Christ inasmuch as he is man, saying raising him up, etc. Concerning this he sets down three benefits of the exaltation of Christ. The first is the passage from death to life, and as to this he says raising him up from the dead. The second is the exaltation to the highest glory, and as to this he says setting him at his right hand. The third is the elevation to the greatest power, and as to this he says and hath subjected all things under his feet. He says therefore as to the first: I say that this will be according to the operation which he wrought in Christ, namely God the Father, by the same power which he has in common with Christ. Whence Christ himself also raised himself up, and God the Father raised him up. Romans 8:11: if the Spirit of him who raised up Jesus from the dead dwell in you, he who raised up Jesus from the dead shall also quicken your mortal bodies. As to the second, he says setting him, etc. This loftiness of glory can indeed be considered in three ways, namely by comparison to God, by comparison to bodily creatures, and by comparison to spiritual creatures. If therefore it is considered by comparison to God, thus he is set at his right hand — which right hand indeed is not to be understood as a bodily part, since, as it is said in John 4:24, God is a spirit, but it is said metaphorically, so that just as by the right hand is understood the nobler and more excellent part of a man, so when we say that Christ Jesus is set at the right hand of God, it is to be understood that, according to his humanity, he is set among the more excellent goods of the Father, and according to his divinity, he is understood to be equal to the Father. Whence Psalm 109:1: the Lord said to my Lord: sit thou at my right hand, etc. Likewise Mark, last chapter: and the Lord Jesus, after he had spoken to them, was taken up into heaven, and sitteth at the right hand of God. Now in comparison to bodily creatures he says in the heavenly places. For the heavenly bodies hold the highest place in comparison to other bodies. Below, chapter 4:10: he who descended, the same is he who also ascended above all the heavens. Now in comparison to spiritual creatures, first he says that Christ is exalted above certain of them specially; secondly above all of them generally, at the place and above every name, etc. For the understanding of these things, one must know that there are nine orders of angels, of which the Apostle here touches four, which are indeed the middle ones. For above them are three higher orders, namely thrones, cherubim, and seraphim. Below them, however, are two lower orders, namely archangels and angels. These nine orders are distinguished into three hierarchies, that is, sacred principalities, in each of which three orders are assigned. But in the assignation of the orders of the first hierarchy all the doctors agree in this, namely that its highest order is the seraphim, the second cherubim, the third thrones. But in the assignation of the orders of the other two hierarchies, namely the middle and the lowest, Dionysius and Gregory disagree. For Dionysius, in the highest order of the middle hierarchy, places dominations; in the second, virtues; in the third, powers, descending. In the highest order of the lowest hierarchy he placed principalities; in the second, archangels; in the third, angels. And this assignation of orders agrees with the present letter. For the Apostle, ascending, begins from the highest of the lowest hierarchy, which is the seventh. Gregory, however, orders them otherwise, because he places principalities in the middle between dominations and powers, which pertains to the second order of the middle hierarchy; but he places virtues in the middle between powers and archangels, which pertains to the highest order of the lowest hierarchy. And this assignation also has support from the words of the Apostle, Colossians 3, where he says whether thrones, or dominations, or principalities, or powers, where he enumerates those orders descending. But, reserving the ordering of Gregory until we read the epistle to the Colossians, for the present we shall pursue the way of Dionysius as more suited to the present letter. For the understanding of this one must know that the order of things can be considered in three ways. First, indeed, according as they are in the first cause of all, namely in God; secondly, according as they are in universal causes; thirdly, according to the determination to special effects. And because all things that come to be in creatures are ministered through angels, therefore according to the threefold reception of the order of things, three angelic hierarchies are distinguished, to one of which it pertains to receive the reasons of things in the very summit of things, namely God; to another it pertains to receive the reasons of things in universal causes; and to another in proper effects. For the more the angelic minds are higher, the more they receive the divine illumination in a greater universality. And therefore to the highest hierarchy pertains the administration of things in comparison to God. On account of which the orders of that hierarchy are named by comparison to God, since the seraphim are called burning, and united to God through love. The cherubim, however, as it were shining, insofar as they know the divine secrets in a supereminent way. The thrones, however, are so called insofar as God exercises his judgments in them. And of these three orders the Apostle here makes no mention. To the middle hierarchy pertains the administration of things by comparison to universal causes. Whence the orders of that hierarchy are named by names pertaining to power, since universal causes are, by virtue and power, in the lower and particular things. Now to powers, which have universal rule, three things pertain. First, that there be some who direct by command; secondly, that there be some who repel impediments to the execution; thirdly, that there be some who order how the others are to carry out the command. Of these the first pertains to the dominations, which, as Dionysius says, are free from all subjection, and are not sent to exterior things, but themselves command those who are sent. The second pertains to the virtues, which afford facility for fulfilling the command. The third pertains to the powers, who carry out the command. To the lowest hierarchy pertains the administration of things by comparison to special effects, whence they are named by names pertaining to those effects. Whence those are called angels who carry out the things that pertain to the salvation of individuals; archangels, however, those who carry out the things that pertain to the salvation and benefit of great numbers. Principalities, however, are called those who preside over individual provinces. These things, then, having been explained, Christ is above all. But of these four the Apostle makes special mention. The reason for this is that the names of these four orders are imposed from dignity; and because he is treating of the dignity of Christ, therefore here he names them specially, in order to show that Christ exceeds every created dignity. Consequently, when he says and every name that is named, etc., he shows that Christ is exalted commonly above every spiritual creature. For he had said above that Christ is exalted above all spiritual creatures which are named from power, but because besides those orders of angels, in Sacred Scripture certain other orders of heavenly spirits are found, namely seraphim and cherubim and thrones, and of these he had not made mention, therefore he shows that Christ, according as he is man, is exalted above all such orders: on account of which he adds, saying and above every name, etc., that is, not only principalities, but above everything nameable. For one must know that a name is imposed for the knowing of a thing, whence it signifies the substance of the thing, since the signified of the name is the definitive account of the thing. When therefore he says and every name that is named, he gives it to be understood that he is exalted above every substance of which notice can be had and which can be comprehended by a name. This I say so that the substance of the divinity may be excluded, which is incomprehensible. Whence the Gloss says above every name, that is, nameable. And lest it be understood that he is above the name of God, he therefore adds that is named. For the divine majesty can be concluded or named by no name. He adds, however, not only in this age, but also in that which is to come, because many things come to be in this age which we comprehend by knowledge and name; there are, however, certain things in the age to come, which cannot be comprehended here, nor even named, because, as it is said in 1 Corinthians 13:9, we know in part, and we prophesy in part. These things, however, are named by the blessed, who are in the age to come. Of this sort, moreover, are those of which the Apostle says, 2 Corinthians 12:4, that he heard secret words, which it is not granted to man to utter. And yet above all these things Christ is exalted. Philippians 2:9: he gave him a name which is above every name.”

“And what is the exceeding greatness of his power to us-ward who believe,.... The objects of the divine power here intended, are believers in Christ; which distinguishes this power from that which was put forth in creation, and from that which will be displayed in the resurrection of the dead, and from the power of divine wrath, which will appear in the damnation of sinners; and shows, that this power is that which is exerted in the implantation of faith, and in the continuance of it, and in the finishing of that work; and that this is a great power, an exceeding great one, a super eminent one; which is attended with energy and efficacy, and is irresistible and insuperable: the greatness of this power as displayed in the work of conversion and faith appears, if it be considered what the work itself is called, a creation, a resurrection from the dead, a regeneration, and a transformation of the man into another man, which must needs require almighty power; as well as what is then done, some things are removed, Satan is dispossessed, the stony heart is taken away, the enmity is slain, the old man is put down from his throne, and put off with his deeds; and there are some things wrought, Christ is formed in the soul, his grace is implanted, his image is stamped on, a new heart is given, and principles of light and life, of grace and holiness are put; the understanding is enlightened, the will is subdued, the affections are set on other objects, and the mind and conscience are cleansed and purified; and the means of this are the ministers, and ministry of the word, which are weak, foolish, and contemptible, in the eyes of men; to which may be added, the opposition made both from within and from without, from a sinful heart, a tempting devil, and an ensnaring, reproaching, and persecuting world: so that this work of faith cannot be ascribed to anything short of the exceeding greatness of divine power; and which is seen in supporting faith when it is wrought, under great discouragements; in delivering believers out of divers temptations; in assisting them to discharge their duty, and in their final perseverance: and to increase the idea of this power it is added, according to the working of his mighty power, or "according to the energy of the might of his power": the strength of his power, in all the mighty energy of it, is exerted towards and upon believers; and which they should know, own, and acknowledge, to the glory of the grace of God: and this is in proportion, and agreeably to that power.”

“The exceeding greatness of his power - As the apostle is here speaking of the glorious state of believers after death, the exceeding greatness of his power, or that power which surpasses all difficulties, being itself omnipotent, is to be understood of that might which is to be exerted in raising the body at the last day; as it will require the same power or energy which he wrought in Christ, when he raised his body from the grave, to raise up the bodies of all mankind; the resurrection of the human nature of Christ being a proof of the resurrection of mankind in general. According to the working of his mighty power - Κατα την ενεργειαν του κρατους της ισχυος αυτου· According to the energy of the power of his might. We may understand these words thus: Might, ισχυς, is the state or simple efficiency of this attribute in God; Power, κρατος, is this might or efficiency in action; Energy, ενεργεια, is the quantum of force, momentum, or velocity, with which the power is applied. Though they appear to be synonymous terms they may be thus understood: passive power is widely different from power in action; and power in action will be in its results according to the energy or momentum with which it is applied. The resurrection of the dead is a stupendous work of God; it requires his might in sovereign action; and when we consider that all mankind are to be raised and changed in a moment, in the twinkling of an eye, then the momentum, or velocity, with which the power is to be applied must be inconceivably great. All motion is in proportion to the quantity of matter in the mover, and the velocity with which it is applied. The effect here is in proportion to the cause and the energy he puts forth in order to produce it. But such is the nature of God's power in action, that it is perfectly inconceivable to us; and even these astonishingly strong words of the apostle are to be understood as used in condescension to human weakness.”

“His power. The greatest exertion of the power of God, or that action by which he shewed his power most, is the resurrection from the dead, which he exercised in Christ, when he raised him from the tomb, and placed him over all the Angels of heaven; and which shall likewise be exercised over us all, when we too shall be raised from the dead, and constituted members of the triumphant Church, and rewarded with a share of glory proportioned to our merits. These are the hopes to which we are called.”

“exceeding--"surpassing." power to us-ward who believe--The whole of the working of His grace, which He is carrying on, and will carry on, in us who believe. By the term "saints" (Eph 1:18), believers are regarded as absolutely perfected, and so as being God's inheritance; in this verse, as in the course of fighting the good fight of faith. according to--in accordance wit,h, what might be expected from. working--Greek, "the energizing"; translate, "the effectual working" (Eph 3:7). The same superhuman power was needed and exerted to make us believe, as was needed and exerted to raise Christ from the dead (Eph 1:20). Compare Phi 3:10, "the power of His resurrection" (Col 2:12; Pe1 1:3-5). of his mighty power--Greek, "of the strength of His might."”