Christ is designated by the word κεφαλη as a heavenly and superior being
in Eph. 1:22. Previously, in 1:20, he has been spoken of as sitting in heavenly
places and being exalted over all cosmic forces, whilst in the preceding part
of 1:22, there is a reference to his dominion over the earthly reality of
creation. These statements lead up to the subsequent description of Christ as κεφαλη υπερ παντα. The adjunct υπερ παντα brings to
bear that this κεφαλη exceeds the measure of all (heavenly
and earthly) things. The preposition υπερ with the accusative has the same meaning as the υπερ in the υπερ δυναμιν of 2C. 1:8.
Philo, referring to the significance
of the head in an organism, cites Philadelphus, who in excellence (ηκμασεν =) exceeded the other Ptolemies
as the head of kings (De vita Mosis II, 30). In Eph. 1:22, Christ is likewise
called the head which excels over all, whilst the context more or less raises
the image of the omnipresent ruler of the world. However, there is a
qualification involved; Philo may use the designation of kephale of all things
for the logos, whereas the author of Eph. calls Christ the kephale above all
things. The latter expression is less forceful and the author as in Eph. 4:6,
probably intended to assign ultimate and absolute dominion to God.
With regard to God, Christ
occupies a secondary position. He sits at his right hand and he
is exalted above all cosmic forces because it is God who has placed him so
highly and he commands over the earth because God has put this under him. (A.
Van Roon, The Authenticity of Ephesians [Supplements to Novum
Testamentum 39; Leiden: Brill, 1974], 286-87)
