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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
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 Colossians 1:3. The one article (ο) with θεος κα πατηρ links them together as
in
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. (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν) occurs nowhere else in the N.T.
and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven
is the real abode of the citizen of Christ's kingdom (Philippians 3:20) who is a stranger on earth (Philippians 1:27; Ephesians 2:19). The word επουρανιος (heavenly) occurs in various passages in
the N.T. in contrast with τα επιγεια (the earthly) as in John 3:12;