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Eph 1:3. Εὐλογητὸς-εὐλογήσας-εὐλογίᾳ, Blessed-who has blessed-with blessing) An Antanaclasis.[4] God has blessed us in one sense, we bless Him in another. The doxologies at the beginning of the apostolic epistles are quite in consonance with the sense of the grace which characterizes the New Testament. It is almost in this way that the first Epistle of Peter commences, which was also sent into Asia, and therefore to Ephesus. Paul writes with an affection that had been greatly elevated [sublimed] by adversity; and this epistle furnishes a remarkable specimen of the evangelical mode of discussion on the thesis [proposition, i.e. the broad general truth of the Gospel]; and, from the third to the fourteenth ver. of this ch., it presents an abridgment of the Gospel [respecting the grace of God.-V. g.]; [and that, too, in such a way, that the blessed work of Christ, Eph 1:7, and of the Holy Spirit, Eph 1:13, is inserted each in its proper order.-V. g.] Hence he refutes no error, and rebukes no fault in particular, but proceeds in a general way. And how great soever may be the light which may be obtained from ecclesiastical history, with respect to the Epistle to the Colossians, in other respects parallel, it is less needed in this epistle. He writes with great propriety to the Ephesians, too, regarding the recent union of the Jews and Gentiles; for the temple at Ephesus had been the stronghold of Paganism, as on the contrary the temple at Jerusalem had been the stronghold of Judaism.
[4] See App. It is the same word occurring in a different sense.
Here follows a summary of the Epistle:-
I. The Inscription, Eph 1:1-2.
II. The Doctrine pathetically set forth.
I. Blessing God for the whole range of heavenly blessing bestowed by Him, Eph 1:3-14; and then thanksgiving and prayers for the saints, Eph 1:15 to Eph 2:10.
II. A more special admonition concerning their formerly miserable, but now blessed condition, Eph 1:11-22; and then the apostle’s supplication, that they might be strengthened, Eph 3:1-2; Eph 3:14-15; with the doxology, Eph 3:20-21.
III. The exhortation.
I. General-that they should walk worthily, as
1. The unity of the Spirit and diversity of gifts, Eph 4:1-2; Eph 4:7-8.
2. As the difference of their heathen and Christian state require, Eph 4:17-24.
II. Special-
1) So that they should avoid
1. Lying, Eph 4:25.
2. Anger, Eph 4:26-27.
3. Theft, Eph 4:28.
4. Corrupt conversation, Eph 4:29-30.
5. Bitterness, Eph 4:31 to Eph 5:2.
6. Impurity, Eph 5:3-14.
7. Drunkenness, Eph 5:15-20; the virtues being everywhere commended to which those vices are opposed, with the addition of submission, Eph 5:21.
2) That they should do their duty,
1. As wives and husbands, Eph 5:22-23; Eph 5:25-26.
2. As children and fathers, Eph 6:1-2; Eph 6:4.
3. As servants and masters, Eph 6:5-6; Eph 6:9.
3) And, lastly, an exhortation to the spiritual warfare, Eph 6:10-11; Eph 6:19-20.
IV. Conclusion, Eph 6:21-24.
There is a great resemblance between this epistle and that to the Colossians, which has been already noticed; wherefore the two writings may be advantageously compared together.-ἐν πάσῃ, with all) Paul describes the source and the archetype of this blessing, He has chosen us, having predestinated, Eph 1:4-5; also its nature, He hath embraced us in His grace, Eph 1:6; also its parts, remission, etc., Eph 1:7-8.-εὐλογίᾳ, with blessing) The very term denotes abundance.-πνευματικῇ, spiritual) a thing peculiar to the New Testament.-ἐν τοῖς ἐπουρανίοις, in heavenly places) The term spiritual is hereby explained. Often in this epistle he mentions the heavenlies: Eph 1:20, ch. Eph 2:6, Eph 3:10, Eph 6:12. The glorious abode of the heavenly inhabitants.-ἐν Χριστῷ, in Christ) To this is to be referred the following verse, according as-in Him. Here now he somewhat slightly touches upon the three persons of the Godhead, who are concerned in our salvation. The Heavenlies belong to the Father [the First Person]: he expressly names Christ Himself [the Second Person]: the Holy Spirit [the Third Person] produces spiritual blessings. Paul treats of all in succession subsequently. [Certainly the apostle had before his eyes, in this passage, the whole career of Christ, from His birth to His ascension. He contemplates His birth in this verse, then His circumcision, wherefore at Eph 1:5, and not till then, the name, Jesus, given to Him at His circumcision, is expressed; at Eph 1:6,[5] the baptism of the beloved Son is pointed to by implication; which, at Eph 1:7, the bloody suffering of death follows, and finally His resurrection and ascension, at Eph 1:20, etc.-V. g.]
[5] “Accepted in the Beloved.” As the Voice at His baptism said, ‘This is my beloved Son,’ in whom, etc.-ED.