The Apostle wrote this Epistle to the Ephesians when they had not yet seen him, striving to show that the coming of the Christ was the operation of many good things to men; and that without it we did not expect even one good thing, but only punishment for our sins; for he wrote it long before the time that John went to Ephesus, at a period when all the Apostles were still going round in Judaea.  And we ought to know, that just as Rome was the chief city of Italy, and Philippi of Macedonia, and Corinth of Achaia, so also was Ephesus the chief city of Asia.

Eph 1:10

That everything in Heaven and Earth might be renewed in the Christ; he calls the renewal of us all, that all hath been gathered into one, and looked to one, and to Himself now as an earnest, but at the last in reality,  men and angels looking at Him, and keeping concord with one another.

Eph 1:17

That the God of our Lord Jesus Christ, the Father of glory; he says on the one hand the God of the Christ, because he is speaking of what was taken on the Manhood; the Father of glory, on the other hand, because he is speaking about God the Word, to whom by nature Glory belongs.

Eph 1:21

This, Far above all principalities and powers; he tells first whence we have learnt the nine spiritual orders; the Cherubim from Moses (Gen 3:24, Ez 10:16) and the Seraphim from Isaiah (Is 6:2); the Watchers from Daniel (Dn 4:13); Angels and Powers from David (Ps 8:5); Thrones and Dominions and Principalities and Powers from the Apostle (Col 1:16); but the variation in their names indicates to us a variety in their services; and also how anxious they are to serve us and the rest of the creatures; and were it not so, who would not keep watch and give praise; or not be powerful, etc.? Now the Seraphim are explained as burning, and hot and fervid; others say they are givers of praise, from this, that they were praising in Isaiah; but the Cherubim are interpreted as having many eyes and with various kinds of knowledge. According to others, they are the Carriers; others say that they are Singers. Thrones are foundations firm and honorable; but Powers or Potentates, because they are powerful in Divine things; and Dominions, because they are appointed over kingdoms and nations and men. Mights; because they have authority over regions and places and cities; Principalities that is to say, the rulers of the Air; who direct the frequent changes of this world, in clouds, and lightnings, and fine weather, and rain, etc. Archangels, because they teach the class beneath them, that is to say, of the Angels, and command them what they are bidden by the Divine fiat. Now Angels are those who are sent; Watchers are custodians. The highest order, and the first, as Dionysius and others say, is that of the Seraphim; as with Diodorus and his partisans, the Cherubim. Now the third are six others, all agreeing with one another in the order of their ranks. As to their dwelling, according to some, some of them are above the air, and some below, according to others all of them are below the air; and how these nine ranks are divided into three orders, the first are like ministers, that is to say, purifiers; and the second like Elders, who are called givers of light; and thirdly that of High Priests, who are called Perfectors; and that they are nine natures, so to speak, and essences, according to their ninefold orders, according to some; they have one essence and one nature, according to others, we have expounded above.

Eph 1:22-23

And to Him that is above all, He gave Him to be Head and the fullness of Him, etc.; for he says that just as in one body the chief part is the Head, from which all the power of life flows to the whole body, so in this world we men are all one body, because we are one nature and the Head is Adam ; but in the world to come in which we shall rise and be immortal, we shall be one Body, and our Head is Christ. Now He calls the Church the assembly of all Believers.

1:23

This, He fills all in all; the Greek, instead of fills, says is fulfilled; and it is truer, because He does not fill all things, but He is fulfilled in all things, that is to say, He is wholly in all; and all of Him in every man because of the infinitude of Nature; He not being cut into parts, but being wholly in every one of us; either by nature, or by energy, or by authority or by power, etc.; and in short Paul says that Christ is our Head, He in Whom the Divine Nature dwells, who is infinitely in all.