1:1 {Of Christ Jesus} (\Christou Iısou\). So B D, though Aleph A
L have \Iısou Christou\. Paul is named as the author and so he
is. Otherwise the Epistle is pseudepigraphic. {By the will of
God} (\dia thelımatos theou\). As in #1Co 1:1; 2Co 1:1; Ro 1:1.
{At Ephesus} (\en EphesÏi\). In Aleph and B these words are
inserted by later hands, though both MSS. give the title \Pros
Ephesious\. Origen explains the words \tois hagiois tois ousin\
as meaning "the saints that are" (genuine saints), showing that
his MSS. did not have the words \en EphesÏi\. The explanation of
the insertion of these words has already been given in the
remarks on "The Destination" as one copy of the general letter
that was preserved in Ephesus. It is perfectly proper to call it
the Epistle to the Ephesians if we understand the facts.

1:3 {Blessed} (\eulogıtos\). Verbal of \eulogeÏ\, common in the
LXX for Hebrew _baruk_ (Vulgate _benedictus_) and applied usually
to God, sometimes to men (#Ge 24:31), but in N.T. always to God
(#Lu 1:68), while \eulogımenos\ (perfect passive participle) is
applied to men (#Lu 1:42). "While \eulogımenos\ points to an
isolated act or acts, \eulogıtos\ describes the intrinsic
character" (Lightfoot). Instead of the usual \eucharistoumen\
(#Col 1:3) Paul here uses \eulogıtos\, elsewhere only in #2Co
1:3 in opening, though in a doxology in #Ro 1:25; 9:5; 2Co
11:31. The copula here is probably \estin\ (is), though either
\estÏ\ (imperative) or \eiı\ (optative as wish) will make sense.
{The God and Father of our Lord Jesus Christ} (\ho theos kai
patır tou Kuriou hımÏn Iısou Christou\). \Kai\ is genuine here,
though not in #Col 1:3. The one article (\ho\) with \theos kai
patır\ links them together as in #1Th 1:3; 3:11,13; Ga 1:4. See
also the one article in #2Pe 1:1,11. In #Eph 1:17 we have \ho
theos tou Kuriou hımÏn Iısou Christou\, and the words of Jesus in
#Joh 20:17. {Who hath blessed us} (\ho eulogısas humŠs\). First
aorist active participle of \eulogeÏ\, the same word, antecedent
action to the doxology (\eulogıtos\). {With} (\en\). So-called
instrumental use of \en\ though {in} is clear. {Every spiritual
blessing} (\pasıi eulogiŠi pneumatikıi\). Third use of the root
\eulog\ (verbal, verb, substantive). Paul lovingly plays with the
idea. The believer is a citizen of heaven and the spiritual
blessings count for most to him. {In the heavenly places in
Christ} (\en tois epouraniois en ChristÏi\). In four other places
in Eph. (#1:20; 2:6; 3:10; 6:12). This precise phrase (with
\en\) occurs nowhere else in the N.T. and has a clearly local
meaning in #1:20; 2:6; 3:10, doubtful in #6:12, but probably so
here. In #2:6 the believer is conceived as already seated with
Christ. Heaven is the real abode of the citizen of Christ's
kingdom (#Php 3:20) who is a stranger on earth (#Php 1:27; Eph
2:19). The word \epouranios\ (heavenly) occurs in various
passages in the N.T. in contrast with \ta epigeia\ (the earthly)
as in #Joh 3:12; 1Co 15:40,48,49; Php 2:10, with \patris\
(country) in #Heb 11:16, with \klısis\ (calling) in #Heb 3:1,
with \dÏrea\ (gift) in #Heb 6:4, with \basileia\ (kingdom) in
#2Ti 4:18.

1:4 {Even as he chose us in him} (\kathÏs exelexato hımŠs en
autÏi\). First aorist middle indicative of \eklegÏ\, to pick out,
to choose. Definitive statement of God's elective grace
concerning believers in Christ. {Before the foundation of the
world} (\pro katabolıs kosmou\). Old word from \kataballÏ\, to
fling down, used of the deposit of seed, the laying of a
foundation. This very phrase with \pro\ in the Prayer of Jesus
(#Joh 17:24) of love of the Father toward the Son. It occurs
also in #1Pe 1:20. Elsewhere we have \apo\ (from) used with it
(#Mt 25:34; Lu 11:50; Heb 4:3; 9:26; Re 13:8; 17:8). But Paul
uses neither phrase elsewhere, though he has \apo tÏn aiÏnÏn\
(from the ages) in #Eph 3:9. Here in #Eph 1:3-14. Paul in
summary fashion gives an outline of his view of God's redemptive
plans for the race. {That we should be} (\einai hımŠs\).
Infinitive of purpose with the accusative of general reference
(\hımŠs\). See #Col 1:22 for the same two adjectives and also
\katenÏpion autou\.

1:5 {Having foreordained us} (\Proorisas hımŠs\). First aorist
active participle of \proorizÏ\, late and rare compound to define
or decide beforehand. Already in #Ac 4:28; 1Co 2:7; Ro 8:29. See
also verse #11. Only other N.T. example in verse #11. To be
taken with \exelexato\ either simultaneous or antecedent
(causal). {Unto adoption as sons} (\eis huiothesian\). For this
interesting word see #Ga 4:5; Ro 8:15; 9:4. {Unto himself} (\eis
auton\). Unto God. {According to the good pleasure of his will}
(\kata tın eudokian tou thelımatos autou\). Here \eudokian\ means
{purpose} like \boulın\ in verse #11 rather than {benevolence}
(good pleasure). Note the preposition \kata\ here for standard.

1:6 {To the praise} (\eis epainon\). Note the prepositions in
this sentence. {Which} (\hıs\). Genitive case of the relative
\hın\ (cognate accusative with \echaritÏsen\ (he freely
bestowed), late verb \charitoÏ\ (from \charis\, grace), in N.T.
attracted to case of antecedent \charitos\ only here and #Lu
1:28. {In the Beloved} (\en tÏi ıgapımenÏi\). Perfect passive
participle of \agapaÏ\. This phrase nowhere else in the N.T.
though in the Apostolic Fathers.

1:7 {In whom} (\en hÏi\). Just like #Col 1:14 with
\paraptÏmatÏn\ (trespasses) in place of \hamartiÏn\ (sins) and
with the addition of \dia tou haimatos autou\ (through his blood)
as in #Col 1:20. Clearly Paul makes the blood of Christ the cost
of redemption, the ransom money (\lutron\, #Mt 20:28; Mr 10:45;
\antilutron\, #1Ti 2:6). See #Col 1:9.

1:8 {According to the riches of his grace} (\kata to ploutos tıs
charitos autou\). A thoroughly Pauline phrase, riches of kindness
(#Ro 2:4), riches of glory (#Col 1:27; Eph 3:16; Php 4:19),
riches of fulness of understanding (#Col 2:7), riches of Christ
(#Eph 3:8), and in #Eph 2:7 "the surpassing riches of grace."
{Which} (\hıs\). Genitive attracted again to case of antecedent
\charitos\.

1:9 {The mystery of his will} (\to mustırion tou thelımatos
autou\). Once hidden, now revealed as in #Col 1:26 which see.
See also #Col 2:3. {Which he purposed} (\hın proetheto\). Second
aorist middle of \protithımi\, old verb, for which see #Ro 1:13;
3:25.

1:10 {Unto a dispensation of the fulness of the times} (\eis
oikonomian tou plırÏmatos tÏn kairÏn\). See #Col 1:25 for
\oikonomian\. In #Ga 4:4 "the fulness of the time" (\to plırÏma
tou chronou\) the time before Christ is treated as a unit, here
as a series of epochs (\kairÏn\). Cf. #Mr 1:15; Heb 1:1. On
\plırÏma\ see also #Ro 11:26; Eph 3:19; 4:13. {To sum up}
(\anakephalaiÏsasthai\). Purpose clause (amounting to result)
with first aorist middle infinitive of \anakephalaioÏ\, late
compound verb \ana\ and \kephalaioÏ\ (from \kephalaion\, #Heb
8:1, and that from \kephalı\, head), to head up all things in
Christ, a literary word. In N.T. only here and #Ro 13:9. For the
headship of Christ in nature and grace see #Col 1:15-20.

1:11 {In him} (\en autÏi\). Repeats the idea of \en tÏi ChristÏi\
of verse #10. {We were made a heritage} (\eklırÏthımen\). First
aorist passive of \klıroÏ\, an old word, to assign by lot
(\klıros\), to make a \klıros\ or heritage. So in LXX and papyri.
Only time in N.T., though \prosklıroÏ\ once also (#Ac 17:4).
{Purpose} (\prothesin\). Common substantive from \protithımi\, a
setting before as in #Ac 11:23; 27:13.

1:12 {To the end that we should be} (\eis to einai hımŠs\). Final
clause with \eis\ to and the infinitive \einai\ (see the mere
infinitive \einai\ in verse #4) and the accusative of general
reference. {Who had before hoped in Christ} (\tous proılpikotas
en tÏi ChristÏi\). Articular perfect active participle of
\proelpizÏ\, late and rare compound (here only in N.T.) and the
reference of \pro\ not clear. Probably the reference is to those
who like Paul had once been Jews and had now found the Messiah in
Jesus, some of whom like Simeon and Anna had even looked for the
spiritual Messiah before his coming.

1:13 {Ye also} (\kai humeis\). Ye Gentiles (now Christians), in
contrast to \hımŠs\ (we) in #12. {In whom} (\en hÏi\). Repeated
third time (once in verse #11, twice in #13), and note \ho\ or
\hos\ in #14. {Ye were sealed} (\esphragisthıte\). First aorist
passive indicative of \sphragizÏ\, old verb, to set a seal on one
as a mark or stamp, sometimes the marks of ownership or of
worship of deities like \stigmata\ (#Ga 6:17). Marked and
authenticated as God's heritage as in #4:30. See #2Co 1:22 for
the very use of the metaphor here applied to the Holy Spirit even
with the word \arrabÏn\ (earnest). {Spirit} (\pneumati\). In the
instrumental case.

1:14 {An earnest} (\arrabÏn\). See #2Co 1:22 for discussion of
\arrabÏn\. Here "of promise" (\tıs epaggelias\) is added to the
Holy Spirit to show that Gentiles are also included in God's
promise of salvation. {Of our inheritance} (\tıs klıronomias
hımÏn\). God's gift of the Holy Spirit is the pledge and first
payment for the final inheritance in Christ. {Of God's own
possession} (\tıs peripoiıseÏs\). The word {God's} is not in the
Greek, but is implied. Late and rare word (from \peripoieÏ\, to
make a survival) with the notion of obtaining (#1Th 5:9; 2Th
3:14) and then of preserving (so in the papyri). So in #1Pe 2:9;
Heb 10:39, and here. God has purchased us back to himself. The
sealing extends (\eis\) to the redemption and to the glory of
God.

1:15 {And which ye shew toward all the saints} (\kai tın eis
pantas tous hagious\). The words "ye show" do not occur in the
Greek. The Textus Receptus has \ten agapın\ (the love) before
\tın\ supported by D G K L Syr., Lat., Copt., but Aleph A B P
Origen do not have the word \agapın\. It could have been omitted,
but is probably not genuine. The use of the article referring to
\pistin\ and the change from \en\ to \eis\ probably justifies the
translation "which ye shew toward."

1:16 {I do not cease} (\ou pauomai\). Singular present middle,
while in #Col 1:9 Paul uses the plural (literary, or including
Timothy), \ou pauometha\.

1:17 {The Father of glory} (\ho patır tıs doxıs\). The God
characterized by glory (the Shekinah, #Heb 9:5) as in #Ac 7:2;
1Co 2:8; 2Co 1:3; Jas 2:1. {That--may give} (\hina--dÏiı\). In
#Col 1:9 \hina\ is preceded by \aitoumenoi\, but here the
sub-final use depends on the general idea asking in the sentence.
The form \dÏiı\ is a late _Koin«_ optative (second aorist active)
for the usual \doiı\. It occurs also in #2Th 3:16; Ro 15:5; 2Ti
1:16,18 in the text of Westcott and Hort. Here B 63 read \dÏi\
(like #Joh 15:16) second aorist active subjunctive, the form
naturally looked for after a primary tense (\pauomai\). This use
of the volitive optative with \hina\ after a primary tense is
rare, but not unknown in ancient Greek. {A spirit of wisdom and
revelation} (\pneuma sophias kai apokalupseÏs\). The Revised
Version does not refer this use of \pneuma\ to the Holy Spirit
(cf. #Ga 6:1; Ro 8:15), but it is open to question if it is
possible to obtain this wisdom and revelation apart from the Holy
Spirit. {In the knowledge of him} (\en epignÏsei autou\). In the
full knowledge of Christ as in Colossians.

1:18 {Having the eyes of your heart enlightened} (\pephÏtismenous
tous ophthalmous tıs kardias humÏn\). A beautiful figure, the
heart regarded as having eyes looking out toward Christ. But the
grammar is difficult. There are three possible interpretations.
One is an anacoluthon, the case of \pephÏtismenous\ being changed
from the dative \humin\ (to you) to the accusative because of the
following infinitive like \eklexamenous\ (#Ac 15:22) after
\apostolois\. Another way of explaining it is to regard it as a
tertiary predicate of \dÏiı\, a loose expansion of \pneuma\. The
third way is to regard the construction as the accusative
absolute, a rare idiom possible in #Ac 26:3; 1Co 16:3; 1Ti 2:6.
In this case, the participle merely agrees with \tous
ophthalmous\, not with \humin\, "the eyes of your heart having
been enlightened." Otherwise \tous ophthalmous\ is the accusative
retained after the passive participle. {That ye may know} (\eis
to eidenai\). Final use of \eis to\ and the infinitive (second
perfect of \oida\) as in verse #12. Note three indirect
questions after \eidenai\ (what the hope \tis hı elpis\, what the
riches \tis ho ploutos\, and what the surpassing greatness \kai
ti to huperballon megethos\). When the Holy Spirit opens the eyes
of the heart, one will be able to see all these great truths. {In
the saints} (\en tois hagiois\). Our riches is in God, God's is
in his saints.

1:19 {The exceeding greatness of his power} (\to huperballon
megethos tıs dunameÏs autou\). \Megethos\ is an old word (from
\megas\), but here only in N.T. \Huperballon\, present active
participle of \huperballÏ\, reappears in #2:7; 3:19 and seen
already in #2Co 3:10; 9:14. To enlightened eyes the greatness of
God's power is even more "surpassing."

1:20 {Which he wrought} (\enırgıken\). Reading of A B rather than
aorist \enırgısen\. Perfect active indicative, "which he has
wrought." \Hın\ is cognate accusative of the relative referring
to \energeian\ (energy) with \enırgıken\ and note also \kratous\
(strength) and \ischuos\ (might), three words trying to express
what surpasses (\huperballon\) expression or comprehension. {Made
him to sit} (\kathisas\). First aorist active participle of
\kathizÏ\ in causative sense as in #1Co 6:4. Metaphorical local
expression like \dexiŠi\ and \en tois epour aniois\.

1:21 {Far above all rule} (\huperanÏ pasıs archıs\). Late
compound adverbial preposition (\huper, anÏ\) with the ablative
case. In N.T. only here and #Heb 9:5. As in #Col 1:16, so here
Paul claims primacy for Jesus Christ above all angels, aeons,
what not. These titles all were used in the Gnostic speculations
with a graduated angelic hierarchy. {World} (\aiÏni\). "Age." See
this identical expression in #Mt 12:32 for the present time
(#Gal 1:4; 1Ti 6:17) and the future life (#Eph 2:7; Lu 20:35).
Both combined in #Mr 10:30; Lu 18:30.

1:22 {He put all things in subjection} (\panta hupetaxen\). First
aorist active indicative of \hupotassÏ\, quoted from #Ps 8:7 as
in #1Co 15:27. {Gave him to be head} (\auton edÏken kephalın\).
{Gave} (\edÏken\, first aorist active indicative of \didÏmi\) to
the church (the universal spiritual church or kingdom as in #Col
1:18,24) Christ as Head (\kephalın\, predicate accusative). This
conception of \ekklısia\ runs all through Ephesians (#3:10,21;
5:23,24,25,27,29,32).

1:23 {Which} (\hıtis\). "Which in fact is," explanatory use of
\hıtis\ rather than \hı\. {The fulness of him that filleth all in
all} (\to plırÏma tou ta panta en pŠsin plıroumenou\). This is
probably the correct translation of a much disputed phrase. This
view takes \plırÏma\ in the passive sense (that which is filled,
as is usual, #Col 1:19) and \plıroumenou\ as present middle
participle, not passive. All things are summed up in Christ
(#1:10), who is the \plırÏma\ of God (#Col 1:19), and in
particular does Christ fill the church universal as his body.
Hence we see in Ephesians the Dignity of the Body of Christ which
is ultimately to be filled with the fulness (\plırÏma\) of God
(#3:19) when it grows up into the fulness (\plırÏma\) of Christ
(#4:13,16).