Which he wrought in Christ. The Greek verb is energesen, from which energeia 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.

Which he wrought in Christ - Which he exerted in relation to the Lord Jesus when he was dead. The "power" which was then exerted was as great as that of creation. It was imparting life to a cold and "mangled" frame. It was to open again the arteries and veins, and teach the heart to beat and the lungs to heave. It was to diffuse vital warmth through the rigid muscles, and to communicate to the body the active functions of life. It is impossible to conceive of a more direct exertion of "power" than in raising up the dead; and there is no more striking illustration of the nature of conversion than in such a resurrection.
And set him at his own right hand - The idea is, that great power was displayed by this, and that a similar exhibition is made when man is renewed and exalted to the high honor of being made an heir of God. On the fact that Jesus was received to the right hand of God, see the notes at Mark 16:19; compare the notes at Acts 2:33.
In the heavenly places - see the notes at Ephesians 1:3. The phrase here evidently means in heaven itself.

Set him at his own right hand in the heavenly places - Gave him, as mediator between God and man, the highest honors and dignities, Philippians 2:9; in which state of exaltation he transacts all the affairs of his Church, and rules the universe. The right hand is the place of friendship, honor, confidence, and authority.

(20) Which he wrought in Christ, when he raised him from the dead, and set [him] at his own (z) right hand in the heavenly [places],
(20) The apostle wishes us to behold in our most glorious Christ (with the eyes of faith) that most excellent power and glory of God, of which all the faithful are partakers, even though it is as yet very dim in us, by reason of the shame of the cross, and the weakness of the flesh.
(z) To be set on God's right hand is to be a partaker of the sovereignty which he has over all creatures.

Which he wrought in Christ, when he raised him from the dead,.... There are many articles of faith contained in this passage; as that Christ died, that he is raised from the dead, that he was raised from the dead by God the Father, and that his resurrection was by the power of God: the resurrection of any person is an instance of great power, but Christ's resurrection from the dead was an instance of peculiar and special power; for he was raised from the dead as a public person, representing all his people, for whom he became a surety; and he was raised again for their justification, and to great glory in himself, after he had been brought into a very low estate indeed: moreover, this passage in connection with the preceding verse suggests, that there is some proportion between the power put forth on Christ in raising him from the dead, and that which is exerted in the work of conversion and faith: there is some likeness between the things themselves, as well as in the display of power in them; Christ's resurrection is called a begetting, and he is styled the first begotten from the dead, and the regeneration of men is signified by a resurrection from the dead; as Christ's body was really dead, lifeless, and without motion, antecedent to his resurrection, so men, previous to conversion, are dead in trespasses and sins, and are destitute of spiritual life and motion; and as Christ's human nature could not help itself, could not raise itself, so neither can dead sinners convert themselves, or bring themselves out of that state and condition, in which they are by nature; and as the resurrection of Christ was the pure work of God, and a display of his almighty power, so the work of faith, of grace and conversion, is the entire work of God, which is begun, carried on, and finished wholly by his power; and as Christ's resurrection was in order to his glorification, so is the regeneration and conversion of men, in order to their enjoyment of the heavenly inheritance, as it follows:
and set him at his own right hand in the heavenly places; which is expressive of the great honour conferred upon the human nature of Christ, such as never was given to any of the angels, and of the glory it is exalted to; and shows that he has done his work on earth with acceptance, which he came about; and therefore is set down at his Father's right hand, where he enjoys rest and ease from his labours, and is out of the reach of every enemy; will never die again, but live for ever, to intercede for his people, to assist and protect them, and bring them where he is; and in whom, as their head and representative, they are already set down in the same heavenly places.

in Christ--as our "first-fruits" of the resurrection, and Head, in virtue of God's mighty working in whom His power to us-ward is made possible and actual [ALFORD].
when he raised him--"in that He raised Him." The raising of Christ is not only an earnest of our bodies being hereafter raised, but has a spiritual power in it involving (by virtue of our living union with Him, as members with the Head) the resurrection, spiritually of the believer's soul now, and, consequently, of his body hereafter (Romans 6:8-11; Romans 8:11). The Son, too, as God (though not as man), had a share in raising His own human body (John 2:19; John 10:17-18). Also the Holy Spirit (Romans 1:4; 1-Peter 3:18).
set him--Greek, "made Him sit." The glorious spirits stand about the throne of God, but they do not sit at God's right hand (Hebrews 1:13).
at his own right hand-- (Psalm 110:1). Where He remains till all His enemies have been put under His feet (1-Corinthians 15:24). Being appointed to "rule in the midst of His enemies" during their rebellion (Psalm 110:2), He shall resign His commission after their subjection [PEARSON] (Mark 16:19; Hebrews 1:3; Hebrews 10:12).
in the heavenly places-- (Ephesians 1:3). As Christ has a literal body, heaven is not merely a state, but a place; and where He is, there His people shall be (John 14:3).

Which he wrought in Christ. God's power wrought in Christ in the tomb so that he came forth living.
At his own right hand. The Scriptures represent Christ at God's right hand. See Mark 16:19; Hebrews 8:1; Hebrews 10:12; Hebrews 12:2; Colossians 3:1. His seat there indicates his glory, and also that the work of redemption has been wrought.
Far above all principality, and power, and might, and dominion. Above all the angelic hierarchy. See Romans 8:38; 1-Peter 3:22; also Ephesians 3:10. The same terms are applied to evil spirits in Ephesians 6:12. Christ is above all angels, good or evil.
Above every name. Every person, office and dignity, whether in this present state, or in that to come.
And hath put all things under his feet. All power was given into his hands when he was raised from the dead (Matthew 28:18). He is the rightful ruler of all.
And gave him to be the head, etc. He was, when raised from the dead (Ephesians 1:20), exalted to be the ruler of all things and made the Head of the church; not merely its ruler, but the Head of the Body, which derives its life from the Head. Compare 1-Corinthians 10:17; 1-Corinthians 12:27. Note that this exaltation is after the cross and the resurrection, definitely showing that Christ's church was not organized until after our Lord's suffering.
Which is his body. His spiritual body, living by union with the Head, pervaded by the life of Christ.
The fulness of him. The church is a manifestation of the fulness of Christ, the body filled by his life, who filleth all in all. Filleth all things with his majesty and power. The object of the last four verses is to describe Christ's glories. These are: (1) His resurrection; (2) His Exaltation to God's Right Hand; (3) His Supreme Dominion; (4) His Headship to the Church, his Body, filled with His Fulness. These glories all follow his stooping unto the death of the cross. He abased himself that he might be exalted. "For the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God."

And he hath seated him at his own right hand - That is, he hath exalted him in his human nature, as a recompence for his sufferings, to a quiet, everlasting possession of all possible blessedness, majesty, and glory.