The passage
      v15-16. Paul begins by assuring his readers that he knows of their faith and love and is constantly thanking God for the evidence of these gifts in their lives. There is some dispute whether "love" is part of the original text, so Paul may just be thanking God for their "faith". Of course, faith, in the sense of dependence on Christ, is the only necessary requirement for salvation.
      v17. Paul now outlines his prayer. The prayer is directed to God who is described as both the Father of the Lord Jesus Christ and the glorious one. The title "Father" defines God's substantial relationship with Jesus. "Glorious one", is a common Old Testament description, cf. Ps.29:3. The prayer consists of a request for spiritual understanding. Paul prays that his readers may receive, from the Holy Spirit, spiritual wisdom and truth.
      v18 -19. Along with the gift of revelation, Paul prays for the gift of spiritual insight. He asks that his readers be illuminated by God, that God's dealings and intentions be understood in the areas of hope, the inheritance of the saints and of the workings of God's power.
      v20. The idea of the greatness of God's power leads Paul to speak about its operation in the life, death, resurrection and ascended rule of Christ, and by implication, its operation in the present life and future enthronement of the church.
      v21. This power of God is operative in Christ's reign over all things. It is a rule which is over our universe, but it is also over the heavenly realm, over powers both good and evil.
      v22. Paul now explains the purpose of this rule; the rule of God operates on behalf of the church, the fellowship of believers. Christ exercises dominion over the cosmos on behalf of those who failed to exercise dominion over the creation.
      v23. In the first part of this verse, Paul makes the point that the church is a community of believers in union with a transcendent Lord. He then goes on to define the church as "the fullness of him who in every way is being filled." Christ is the one in whom the fullness of deity resides, and that fullness of deity resides within the community of believers through the indwelling Spirit who is present in the assembly of believers.

A people gathered to hear
      There are two cities, Babel and Zion. There is the secular city and the spiritual city. There is the world and there is the church. The church finds itself constantly drawn toward the secular city, drawn toward its glory and power. Like the family of Abraham drawn toward Sodom. Similar also to the temptation of Jesus where Satan showed him all the kingdoms of the world and their splendor, and said "All this I will give you if you will bow down and worship me." Rightly Paul the apostle warns us "do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind."
      The temptation we face as a church is that we follow Lot - we choose the green valley and inevitably find ourselves part of the secular city. Paul, in our passage for study, tells us something about the church and its function of mind renewal.
      When Paul prays for his Ephesian readers, he asks that God reveal his wisdom to them (v17a) and that they be given the spiritual insight to understand that revelation (v18a). This then is the central business of church, hearing and understanding the transcendent God.
      In Paul's prayer for the Ephesians he gives us an insight into the content of the mind of Christ. He outlines some of the secret wisdom that belongs to those with spiritual insight.
        First, hope - the hope of glory (v18b). "Eternity", a mystery scribbled in chalk upon a busy city pavement. Everything about us is crying out "this is all there is." Even our body denies our immortality. Yet, we sense something beyond, and in the gathering of believers and in the hearing of Christ, we affirm eternity. We know we possess life.
        Second, inheritance - the inheritance of the saints (18b). Community, fraternity, equality...... heaven.
        Third, power - the greatness of God's power (v19-20). The power that raised Christ on the third day is the power which gives life to us - life to live for God, and life on the day of resurrection. This "mighty strength" in Christ enables him to exercise authority over "all" (v21). And this authority and power, possessed by Christ, becomes our possession in Christ (v22). God's wandering and destitute people end up ruling the "principalities and powers in heavenly places."
      So, we children of Zion gather to meet our transcendent Lord, and in meeting him, we hear him, and in hearing him, we know him. As we gather Sunday by Sunday we glimpse the mystery of eternity - our place in it all: our hope, inheritance and authority. The green valley beckons us, the "cities of the plain" lure us, but we look to another land, a promised inheritance.

v15
      dia touto "for this reason" - therefore. Because of their inclusion with Christ Paul give thanks; "hence", Moffatt.
      akousaV (akouw) aor. part. "ever since I heard" - having heard. The participle probably forms a temporal clause, as NIV, but causal is possible, "because / since"; "as I have heard of your faith", Moffatt.
      en + dat. "[faith] in [the Lord Jesus]" - in, on. Either, Jesus is the object of their faith, paralleling their love "for" all the saints (object), a similar sense to eis or pros, "your faith toward Christ", but also possibly meaning the sphere within which faith operates.
      pantaV touV aJiouV "all the saints" - Usually the saints refer to either Jews, the Jerusalem church, even apostles, but the use of "all" may serve to widen the meaning to "all believers."

v16
      ou pauomai (pauw) pres. "I have not stopped [giving thanks]" - I do not cease, stop. An intended exaggeration; "I regularly give thanks for you in my prayers."
      mneian poioumenoV "remembering" - making mention. Feminine noun with a complementary participle; "I make mention of you in my prayers", Weymouth.

v17
      iJna + subj. "that" - in order that. Probably epexegetic, introducing the content of Paul's prayer for the Ephesians, although purpose is possible.
      thV doxhV (a) "[the Father] of glory" - An adjectival genitive of source; the father is the glorious Father, the source of all glory. As a descriptive it serves to show that the Father is well able to answer Paul's prayer.
      dwh/ (didwmi) subj. "may give" - In v8-9 Paul declared that the Father had bestowed on the Ephesians "all wisdom and insight", he now prays that they may realize what they already possess.
      pneuma (a atoV) "the Spirit" - a spirit. The Holy Spirit may be intended, as NIV, or the human spirit. If the human spirit, the inner self, is intended, Paul's prayer is that it will be enabled to receive divine revelation; "may give you a spirit of wisdom and revelation", NAB.
      sofiaV (a) gen. "of wisdom" - "An inner self attuned to the knowledge of God's will."
      apokaluyewV (iV ewV) "revelation" - of an unveiling of. It is likely that the sense of this word for Paul is the same as musthrion, "mystery", which is explained in chapter 3. This mystery is the gospel, "the unsearchable riches of Christ" and not the "Gentiles are heirs together with Israel." Unity is a product of the gospel, not the gospel itself.
      en epignwsei (iV ewV) "so that you may know [him] better" - in a discerning, perceiving, understanding, fuller knowledge [of him]. It is possible that en + dat. here forms a final or consecutive clause (purpose and result and are always closely linked ideas), although grammatically this is unlikely. Bruce argues for "goal", as NIV, namely, that the intended purpose of the gift of wisdom and revelation is so that the believer might grow in their knowledge of God. Yet, it is more likely to form an epexegetic clause, summarizing the content of the wisdom and revelation; it is a wisdom and revelation that consists of ("in") information about God. This "knowing" of God is called "mystical union." It is the process of entering into communion with God, becoming one with him, even in a sense marrying him. "Consisting in the knowledge of him", O'Brien.

v18
      In v18-19, Paul identifies three particular areas of insight that he wants his readers to grasp:
        i] The hope of glory. This is usually understood as the culmination of all things at the second coming of Christ - the parousia, Col.3:4. This "hope" is well expressed later in the letter, 5:27.
        ii] The inheritance in the saints. The inheritance is the salvation of the community of believers; the inheritance of a kingdom promised of old, although possibly the inheratance is Christ's, see below.
        iii] The greatness of God's power. This power of God at work in believers is the same power which raised Christ to life, and is the power which gives us new life within, Rom.6:4, and which will raise us in the last day, Rom.8:11.
      "I pray also" - This phrase is added by the NIV on the assumption that the participle clause "that the eyes of your heart may be enlightened" serves as the second element of the prayer request in v17, "that the God of our Lord Jesus Christ ..... may give to you ....", ie. it functions as the second direct object of the verb "may give."
      pefwtismenouV (fwtizw) perf. pas. part. "may be enlightened" - having been enlightened. The participle most likely forms an epexegetic clause explaining the content of the prayer request, although causal is possible, cf. Wallace, "since the eyes of your heart have been enlighted", in which case the clause is best tied to the indirect object of "may give", namely, "to you", cf. O'Brien, 133, Lincoln, 47. Note, both the participle and its associated noun are in the accusative case. This is possibly due to the influence of the following accusative articular infinitive, or because it is intended as an accusative absolute. The idea of the eyes of our hearts being illumined is a rather difficult image, but serves to illustrate the ministry of the Holy Spirit who communicates (illuminates) spiritual truth to the believer. The word is used in the LXX of God's instruction.
      eiV to eidenai (oida) perf. inf. "in order that you may know" - to know. The accusative articular infinitive governed by the preposition eis forms either a purpose or result clause; "so that we can understand the truth about God's purposes"; "to enable you to see", Barclay.
      tiV "-" - what [is the hope]. The first of three indirect questions: what is the hope, what are the riches and how great the power? Paul prays that we may "realize how great the hope .... the magnificence and splendor of the inheritance .... and how tremendous is the power", Phillips.
      autou "[The hope of which] he [has called you]" - of him. The "hope" is the sum of the concrete promises made by God in association with his calling of believers.
      thV klhsewV "called" - of the calling, invitation. The strength of this word depends on our own view of predestination. We may properly translate it as "the hope that is associated with his invitation", or "the hope that was given you when God chose you", CEV.
      oJ ploutoV thV doxhV thV klhronomiaV "the riches of [his] glorious inheritance" - the wealth of the glory of the inheritance. "Glory" and "inheritance" are probably attributive, as NIV, and being in the genitive case they are descriptive of "riches". "The very glorious inheritance", O,Brien.
      autou en toiV aJgioiV "[the riches of] his [glorious inheritance] in the saints" - of him in/among the saints. Possibly an eternal inheritance which belongs to him and which he supplies, or the Old Testament idea of God's people as his inheritance; "namely, the possession of His elect people".

v19
      to uJperballon (uperballw) pres. part. "incomparably" - the surpassing, exceeding, going beyond the norm. The participle is used for emphasis. God's power is exceedingly great and is operative in believers.
      thV dunamewV (iV ewV) "power" - the power, ability.
      kata + acc. "that power is like" - according to. Note the piling up of similar "power" words to make the point that God's power, operative in believers, achieves His promises. "In accordance with."
      thn energeian (a) "the workings" - the working. The application of power.
      tou kratouV (oV) "mighty" - the power ... a power that can overcome anything that stands in its way. Paul illustrates God's power, a power operative in us, in the terms of Christ's resurrection and ascension.
      thV iscuoV (uV uoV) "strength" - of the strength [of him]. Referring to the exercise of power.

v20
      hJn rel. pro. "which" - which. Referring to "the working", v19.
      enhrgnsen (energew) "he exerted" - he worked. This verb governs "raised" and "seated", and in v22, "placed" and "appointed". The exercise of God's power may be observed in these four actions.
      egeiraV (egeirw) aor. part. "when he raised" - having raised. Probably best taken as a temporal participle, along with "seated", as NIV.
      en dexia/ "at [his] right hand" - on/at right [of him]. A position of authority and honour.

v21
      uJperanw "far above" - far above, high above. Describing a position of authority above secular and angelic powers.
      kuristhtoV (hV) "dominion" - lordship. This word, in particular, although all four words used by Paul here, probably refer to orders in the angelic realm, as commonly understood by the Jews. Paul has in mind spiritual beings - most likely evil as well as good. The heavenly realm seems to have multiple dimensions. The "principalities and powers" (most likely evil forces) reign over part, but Christ's rule is over all. Also, his rule is not just for this age, but also for the age to come. So, his rule is eternal as well as universal.
      pantoV onomatoV onomazomenou "every title that can be given" - every name being named. This serves as a catch-all covering every other possible power or authority. All are under Christ; "he rules over all beings", CEV.

v22.
      Here Paul quotes Psalm 8:6 which expresses the wonder of man's dominion over creation prior to the fall, Gen.1:26-28. Christ, the second Adam, now exercises the rule we ourselves were to exercise, but failed to do because of our rebellion against God. Jesus, the perfect man, takes up the human right of headship (authority, lordship, dominion, supreme head) over God's domain. He does this on our behalf - "for" or "to" the church. Through our identification with Christ, the community of believers (the church) inherits this dominion over all. The church, the new Israel, becomes the new Adam with dominion, not just over the earth, but heaven and earth.
      panta uJpetaxen "placed all things [under]" - all things he subordinated, subjected, placed under. "God has placed everything under the power of Christ", Phillips.
      touV podaV (ouV odoV) "feet" - feet. To be placed under someone's feet is to be placed under their authority.
      edwken (didwmi) aor. "appointed" - gave. "Installed" or "appointed" is possible, although "gave" is better. The Father gave Christ authority/headship/rule over all things.
      kefalhn (h) "head [over everything]" - Here the image of Christ as the head of the body, the church, is not filled out. Paul later develops the image of Christ as the head of the body, probably in terms of nourishment, with individual believers as the different members. Here "head" is used in the sense of authority/power over everything, not authority over the church as such.
      th/ ekklhsia "to the church" - to, for, on behalf of the church. The Father gave Christ authority/headship/rule over all things on behalf of the fellowship of believers. The authority we failed to exercise on earth, Christ now exercises over the cosmos, and this on our behalf. The word "church" is best understood as "assembly", here the heavenly assembly, as imaged in the earthly assemblies, is intended. "On behalf of the church."