9 he has made known to us the mystery 5 of his will in accord with his favor that he set forth in him
10 as a plan for the fullness of times, to sum up all things in Christ, in heaven and on earth.
12 so that we might exist for the praise of his glory, we who first hoped 6 in Christ.
13 In him you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were sealed 7 with the promised holy Spirit,
14 which is the first installment 8 of our inheritance toward redemption as God's possession, to the praise of his glory.
23 which is his body, 11 the fullness of the one who fills all things in every way.
2  [In Ephesus]: the phrase is lacking in important early witnesses such as P46 (3rd cent.), and Sinaiticus and Vaticanus (4th cent.), appearing in the latter two as a fifth-century addition. Basil and Origen mention its absence from manuscripts. See Introduction. Without the phrase, the Greek can be rendered, as in Col 1:2, "to the holy ones and faithful brothers in Christ."
3 [3-14] While a Pauline letter usually continues after the greeting with a prayer of thanksgiving, as in Eph 1:15-23 below, Ephesians first inserts a blessing of God for the blessings Christians have experienced, as in 2 Cor 1:3-4 and 1 Peter 1:3-12. The blessing here, akin to a Jewish berakah, is rich in images almost certainly drawn from hymns and liturgy. Many ideas here are also found in Col 1:3-23. Certain phrases are frequently repeated, such as in Christ (Eph 1:3, 10, 12) or in him (Eph 1:4, 7, 9, 11, 13) or in the Beloved (Eph 1:6) and (for) the praise of (his) glory (Eph 1:6, 12, 14). Some terms like chose (Eph 1:4) and destined (Eph 1:5) reflect Old Testament theology (Deut 7:7; 9:4-6; 23:5) or Pauline themes (redemption, Eph 1:7, 14; grace, Eph 1:6, 7) or specific emphases in Col (forgiveness, Col 1:14). A triadic structure is discernible in Eph 1:3-14: God the Father (Eph 1:3-6, 8, 11), Christ (Eph 1:3, 5, 7-10, 12), and the Spirit (Eph 1:13-14). The spiritual blessings Christians have received through Christ (Eph 1:3) are gratefully enumerated: the call to holiness (Eph 1:4; cf Col 1:22); the gift of divine adoption establishing a unique spiritual relationship with God the Father through Christ (Eph 1:5; cf Gal 4:5); liberation from sin through Christ's sacrificial death (Eph 1:7); revelation of God's plan of salvation in Christ (Eph 1:9; cf Eph 3:3-4; Romans 16:25); the gift of election and faith in Christ bestowed upon Jewish Christians (see the note on Eph 1:12, we who first hoped in Christ); and finally, the same gift granted to Gentiles (Eph 1:13, you also). In the Christ-centered faith and existence of the Christian communities the apostle sees the predetermined plan of God to bring all creation under the final rule of Christ (Eph 1:4-5, 9-10) being made known (Eph 1:9) and carried through, to God's glory (Eph 1:6, 12, 14).
4  In the heavens: literally, "in the heavenlies" or "in the heavenly places," a term in Eph for the divine realm.
6  We who first hoped: probably Jewish Christians (contrast Eph 1:13, you, the Gentiles); possibly the people of
9 [15-23] See the note on Romans 1:8 for the thanksgiving form in a letter. Much of the content parallels thoughts in Col 1:3-20. The prayer moves from God and Christ (Eph 1:17, 20-21) to the Ephesians (Eph 1:17-19) and the church (Eph 1:22-23). Paul asks that the blessing imparted by God the Father (Eph 1:3) to the Ephesians will be strengthened in them through the message of the gospel (Eph 1:13, 17-19). Those blessings are seen in the context of God's might in establishing the sovereignty of Christ over all other creatures (Eph 1:19-21) and in appointing him head of the church (Eph 1:22-23). For the allusion to angelic spirits in Eph 1:21, see Romans 8:38 and Col 1:16. Here, as in 1 Cor 15:24-25 and Col 2:15, every such principality and power is made subject to Christ.
11  His body: the church (Eph 1:22); cf the note on Col 1:18. Only in Eph and