A.T. Robertson Commentary Ephesians 1

Of Christ Jesus (Χριστου Ιησου). So B D, though Aleph A L have Ιησου Χριστου. Paul is named as the author and so he is. Otherwise the Epistle is pseudepigraphic.

By the will of God (δια θεληματος θεου). As in 1 Corinthians 1:1; 2 Corinthians 1:1; Romans 1:1.

At Ephesus (εν Εφεσω). In Aleph and B these words are inserted by later hands, though both MSS. give the title Προς Εφεσιους. Origen explains the words τοις αγιοις τοις ουσιν as meaning "the saints that are" (genuine saints), showing that his MSS. did not have the words εν Εφεσω. 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.

Blessed (ευλογητος). Verbal of ευλογεω, common in the LXX for Hebrew baruk (Vulgate benedictus) and applied usually to God, sometimes to men (Genesis 24:31), but in N.T. always to God (Luke 1:68), while ευλογημενος (perfect passive participle) is applied to men (Luke 1:42). "While ευλογημενος points to an isolated act or acts, ευλογητος describes the intrinsic character" (Lightfoot). Instead of the usual ευχαριστουμεν (Colossians 1:3) Paul here uses ευλογητος, elsewhere only in 2 Corinthians 1:3 in opening, though in a doxology in Ro 1:25; 9:5; 2 Corinthians 11:31. The copula here is probably εστιν (is), though either εστω (imperative) or ειη (optative as wish) will make sense.

The God and Father of our Lord Jesus Christ (ο θεος κα πατηρ του Κυριου ημων Ιησου Χριστου). Κα is genuine here, though not in Col 1:3. The one article (ο) with θεος κα πατηρ links them together as in 1 Thessalonians 1:3; 3:11,13; Galatians 1:4. See also the one article in 2 Peter 1:1,11. In Eph 1:17 we have ο θεος του Κυριου ημων Ιησου Χριστου, and the words of Jesus in Joh 20:17.

Who hath blessed us (ο ευλογησας υμας). First aorist active participle of ευλογεω, the same word, antecedent action to the doxology (ευλογητος).

With (εν). So-called instrumental use of εν though

in is clear.

Every spiritual blessing (παση ευλογια πνευματικη). Third use of the root ευλογ (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 (εν τοις επουρανιοις εν Χριστω). In four other places in Eph. (1:20; 2:6; 3:10; 6:12). This precise phrase (with εν) 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 who is a stranger on earth (Ephesians 2:19). The word επουρανιος (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια (the earthly) as in Joh 3:12; 1 Corinthians 15:40,48,49; Php 2:10, with πατρις (country) in Heb 11:16, with κλησις (calling) in Heb 3:1, with δωρεα (gift) in Heb 6:4, with βασιλεια (kingdom) in 2 Timothy 4:18.

Even as he chose us in him (καθως εξελεξατο ημας εν αυτω). First aorist middle indicative of εκλεγω, to pick out, to choose. Definitive statement of God's elective grace concerning believers in Christ.

Before the foundation of the world (προ καταβολης κοσμου). Old word from καταβαλλω, to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with προ in the Prayer of Jesus (John 17:24) of love of the Father toward the Son. It occurs also in 1 Peter 1:20. Elsewhere we have απο (from) used with it (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). But Paul uses neither phrase elsewhere, though he has απο των αιωνων (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 (εινα ημας). Infinitive of purpose with the accusative of general reference (ημας). See Col 1:22 for the same two adjectives and also κατενωπιον αυτου.

Having foreordained us (Προορισας ημας). First aorist active participle of προοριζω, late and rare compound to define or decide beforehand. Already in Ac 4:28; 1 Corinthians 2:7; Romans 8:29. See also verse 11. Only other N.T. example in verse 11. To be taken with εξελεξατο either simultaneous or antecedent (causal).

Unto adoption as sons (εις υιοθεσιαν). For this interesting word see Ga 4:5; Romans 8:15; 9:4.

Unto himself (εις αυτον). Unto God.

According to the good pleasure of his will (κατα την ευδοκιαν του θεληματος αυτου). Here ευδοκιαν means

purpose like βουλην in verse 11 rather than

benevolence (good pleasure). Note the preposition κατα here for standard.

To the praise (εις επαινον). Note the prepositions in this sentence.

Which (ης). Genitive case of the relative ην (cognate accusative with εχαριτωσεν (he freely bestowed), late verb χαριτοω (from χαρις, grace), in N.T. attracted to case of antecedent χαριτος only here and Lu 1:28.

In the Beloved (εν τω ηγαπημενω). Perfect passive participle of αγαπαω. This phrase nowhere else in the N.T. though in the Apostolic Fathers.