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In One Sentence
 An Exegesis of Ephesians 1:3-14
 What could a person say in one sentence?
Ephesians 1:3-14 is one of eight lengthy sentences (1:3-14, 15-23; 2:1-7; 3:2-13, 14-19; 4:1-6, 11-16, 11-16; 6:14-20) in the Greek text Paul's letter. Paul used long sentences in doxologies and prayers (Eph. 1:3-14, 15-13; 3:14-19; Rom 8:38-39; 11:33-39; 1 Cor. 1:4-8; Phil.1:3-8; 1 Thess. 1:2-5; 2 Thess. 1:3-10), doctrinal statements (Eph. 2:1-7; 3:2-13; Rom. 3:21-26; 1 Cor. 1:26-29; 2:6-9), and parenthetical material (Eph. 4:1-6, 11-16; 6:14-20; 1 Cor. 12:8-11; Phil. 1:27-2:11).
1
Ourpassage is a doxology, or a eulogy—an ascription of the blessedness of God and a hymn praising God forHis spiritual blessings bestowed graciously on His people in Christ. The opening words of verse 3 set thetone of the passage—“Blessed is the God and Father of our Lord Jesus Christ.” (NET) —and the refrain,“to the praise of His glory,” maintains it (1:6, 12, 14).
Ephesians 1:3 {Theology & Doxology}
 Euvloghto.j o`qeo.j kai. path.r tou/kuri,ou h`mw/n VIhsou/Cristou/( o`euvlogh,saj h`ma/j evn pa,sh|   euvlogi, a| pneumatikh/ |evn toi/j evpourani,oij evn Cristw/ |(
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,
 Euv loghto.j o` qeo.j.
 While the passage we are exegeting is full of theology, it is not a theological treatise— rather it is a doxology. It is a hymn of praise to God who is eternally blessed and worthy of exuberantpraise. Nineteenth century scholar John Eadie observes that
 e
uvloghto.j
“in the New Testament is appliedonly to God—His perpetual and unchanging blessedness, perpetual and unchanging claim on the homageof His creatures.
2
The exact phrase
 Euvloghto.j o` qeo.j kai. path.r tou/ kuri,ou h`mw/n VIhsou/ Cristou
1Van Roon,
The Authenticity of Ephesians.
105-11; cited in Hoehner, 282Eadie, 11
1
 
In One Sentence: An Exegesis of Ephesians 1:3-14
also occurs in 2 Corinthians 1:3 and 1 Peter 1:3. In Luke 1:68 the priest Zacharias prophesies,
Blessed
be 
the Lord God of Israel [ 
 Euvloghto.j ku,rioj o` qeo.j tou/ VIsrah,l
 ], For He has visited us and accomplishedredemption for His people.” In a few places Paul uses the phrase,
 euvloghto.j eivj tou.j aivw/naj
, “Godblessed forever.” (Rom. 1:25; 9:5; 2 Cor. 11:31) While Paul typically begins his letters with an expression of thanksgiving and prayer to God for the recipients, here (and in 2 Corinthains) Paul “uses the device of the
berakah 
, an ascription of praise to God what he has done and will do from his people.”
3
 
Berakah 
and itsforms being the Hebrew word that is used in the Old Testament in making similar expressions of praise,such as “blessed be the L
ORD
” (Gen. 9:26; 24:27; Exo. 18:10; 1 Sam. 25:32, 39; 1 Kin. 1:48; 8:15, 56; 10:9;1 Chr. 16:36; 2 Chr. 2:12; 6:4; 9:8; Ezra 7:27; Ps. 28:6; 31:21; 41:13; 68:19; 72:18; 89:52; 106:48; 124:6;135:21; 144:1; Zec. 11:5); “blessed be God” (Gen. 14:20; Ps. 66:20; 68:35); “blessed be the name of theL
ORD
” (Job 1:21; Ps. 113:2); or when a person is said to “bless the L
ORD.
” (Gen. 24:48; 1 Chr. 29:10, 20; 2Chr. 20:26; 31:8; Neh. 8:6)Paul's expression of worship to God, as we shall see, leads into a cascade of theologically richstatements; Epheisans 1:3-14 is certainly written in the form of doxology, yet it is a doxology filled withdoctrine and theology. Paul was not praising just any deity or a God who was not Himself worthy of suchacclamation. His benediction is directed to the one true God, to God the Father, the Father of the Lord Jesus Christ. His doxology is inspired by the particular blessings which this God has graciously bestowedupon His people whom He chose in Christ before the creation of the world. If theology is merely apursuit of knowledge—if it is merely academic—then it is lifeless and useless; dead orthodoxy. However, when theology is a pursuit of God—if we love God—then theology is, or should be, exciting and is ineveryway relevant to our relationship with Him. That theology is important does not mean the every Christian need become super-scholars. I amnot suggesting that those with an antipathy for theology and doctrine should start subjecting themselves to volumes on systematic or biblical theology or that they start learning biblical Hebrew, Aramaic, and Greek.However, we should all seek to grow in our knowledge of the Lord Jesus Christ. To be sure, we are savedby simple faith in Christ and not by precise, comprehensive theological knowledge—yet Peter admonishesus to add to our faith, among other things, knowledge (2 Peter 1:5). The writer of Hebrews was concerned with the spiritual maturity of his original audience, for they needed someone to teach them again theelementary doctrines of the faith when they themselves should have been able to teach others those things;they should have grown out of feeding on milk to feeding on the meat of the Word of God (Heb. 5:12-
3Marshall, 381
2
 
14).Paul himself was concerned that believers have a true knowledge and sound doctrine. In Romans10 Paul writes, “Brethren, my heart's desire and my prayer to God for them is for
their 
salvation. For Itestify about them that they have a zeal for God, but not in accordance with knowledge. For not knowing about God's righteousness and seeking to establish their own, they did not subject themselves to therighteousness of God.
 
(Romans 10:1-3) Paul here is speaking of his fellow Jews, which, while not lacking in zeal for God, did not have zeal “in accordance with knowledge.They did not know about “God'srighteousness” which is imputed to those who believe. Because of this they sought a righteousness of their own, which is no righteousness at all. For them, having a wrong theology was at the expense of theirsalvation. In his letter to the Philippians Paul expresses his prayer for them, that their love would
aboundstill more and more in real knowledge and all discernment.” (Phil. 1:9) Similarly, Paul writes to theColossians,
 
“we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, so that you will walk in a manner worthy of the Lord, toplease
Him 
in all respects, bearing fruit in every good work and increasing in the knowledge of God.” (Col.1:9-10) Further Paul writes,
 
“For I want you to know how great a struggle I have on your behalf and forthose who are at Laodicea, and for all those who have not personally seen my face, that their hearts may beencouraged, having been knit together in love, and
attaining 
to all the wealth that comes from the fullassurance of understanding,
resulting 
in a true knowledge of God's mystery,
that is 
, Christ
Himself 
, in whomare hidden all the treasures of wisdom and knowledge.” (Col. 2:1-3)
 
In each of these passages the word“knowledge” translates the Greek term
 
 evpi,gnwsin
. This term is sometime rendered “real knowledge”(Phil. 1:9) and “true knowledge” (Col. 2:2), as it conveys precise and correct knowledge. Real love for Godand His people is rooted in a true knowledge of God; this knowledge is also vital for walking “in a manner worthy of the Lord.” If we are to know how to “please Him in all respects” we must know Him. This isthe end to which we should do theology, and this is why good theology and sound doctrine is so essentialto the Christian life. The Christian life is a life of worship. It is giving ourselves to God as living sacrifices, which is our“reasonable” or “spiritual” act of worship. This means we give Him not just the devotion of our hearts,but we also give Him our minds. Paul himself had the renewing of his mind as God taught him thedoctrine of Christ, the doctrine of His Word. We are awfully mistaken if we think God doesn't care what we know and believe as long as we love Him and believe in Jesus; important as those two things are, if they are true of us, then should we not care to truly know Him? Should we not care about
His doctrine 
, the
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