Steadfast in Understanding, Building Up in Love

Ephesians 4:14-16

In the study today, we discover a portion of what Paul means when he writes concerning the purpose of the offices of the church as "building up the body of Christ unto the works of ministry". I say a "portion", because one must extrapolate from what Paul says in the next three verses to get the broadest picture of the phrase "works of the ministry".

14 "that we may no longer be children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, by cunning craftiness after the wily manner of error;"

15 "but holding the truth, may in love grow up into him in all things, who is the head, Christ;"

16 "from whom all the body, fitly framed together and compacted by means of every joint of the supply, according to the working in the measure of each single part, effects the increase of the body to the upbuilding of itself in love." American Bible Union, 1865

14 ινα μηκετι ωμεν νηπιοι κλυδωνιζομενοι και περιφερομενοι παντι ανεμω της διδασκαλιας εν τη κυβεια των ανθρωπων εν πανουργια προς την μεθοδειαν της πλανης 15 αληθευοντες δε εν αγαπη αυξησωμεν εις αυτον τα παντα ος εστιν η κεφαλη χριστος 16 εξ ου παν το σωμα συναρμολογουμενον και συμβιβαζομενον δια πασης αφης της επιχορηγιας κατ ενεργειαν εν μετρω ενος εκαστου μερους την αυξησιν του σωματος ποιειται εις οικοδομην εαυτου εν αγαπη WHNU

In verse 14 the first thing Paul addresses is the need for us to be steadfast in our understanding of the Gospel, so that we might not be "tossed to and fro"; ινα μηκετι ωμεν νηπιοι κλυδωνιζομενοι. The participle used for that expression refers to a tidal surge (κυμα is the word for "wave", κλυδωνιζομαι is the verb "to surge"), something which cannot be navigated even by the most skilled boatswain. Paul understood that there would be "sheep in wolves' clothing", and these false teachers would be detrimental to increasing the maturity of the body of believers. Nor did Paul wish us to be "carried about with every wind of doctrine, by the sleight of man", an expression used to describe the confusion that crafty and illicit teachers would use to prey upon believers. It is alarming, that already in the first century, in the days of the apostles themselves, Paul had to issue such warnings against teachers who are craftily deceitful; not teachers who are merely erroneous in this doctrine or that doctrine, but teachers who would purposely set themselves up as being something, for the purpose of deceiving the brothers and sisters of the Way.

We find Paul urging the believers onward in verse 15 when he says, "but holding the truth, me love grow up unto him in all things, who is the head, Christ". A more literal translation would be, "but telling the truth in love, let us increase in to him all things who is the head, Christ". The Greek for "telling the truth" is quite literally a verb meaning "to truth" αληθευω, from which the participle in verse 15 is derived (αληθευοντες). In this exhortation, Paul includes himself and his band with the believers of Ephesus in verb αυξησωμεν "we might increase...", reminding his readers that the ground is indeed level at the foot of the Cross, and that we all must be on guard and purposeful and vigilant in being faithful disciples, and thereby well functioning members of the Body.

Paul reminds the believers of our connection to Christ in verse 16. Building on the end of verse 15, "who is the head, Christ", Paul continues with, "from whom all the Body, fitly framed together and compacted by means of every joint of the supply, according to the working in the measure of each single part, effects the increase of the body to the upbuilding of itself in love". We move from that which we are to avoid, tidal surges and whirlwinds of vain teachings, to the analogy of a well constructed house. When we examine the Greek text, we find words like συναρμολογουμενον, συμβιβαζομενον, and "πασης αφης της επιχορηγιας" -- framing together, coalescing together, and "every supplied bond/binding" (emphasizing how critical each and every connection truly is). We see that it is not the individual members which give the house strength, but it is the quality of the joints – the place where the individual construction members meet and cooperate and balance and support – that effects the building up of this House.

As a runner, though not a great one by any means nor even a good one, I can tell you I pay a lot of attention to joints and members of the body. When every joint and every member of the body is doing what it should be, running is indeed effortless. But let's be realistic, there is not harmony all the time. When I get tired and need more air I tend to pull my shoulders back so that I might breathe more deeply rather than correctly use my diaphragm. If my shoulders are back a little too long, my lower back complains, and rightly so, for it is to the good of the body that my posture and breathing must change. Similarly, when my legs are relaxed and I am leaning slightly down the road, the whole body celebrates and enjoys the ride.

It is the same way with the Body of Christ. We members have different functions, functions which must be fulfilled if the body is to be healthy. We do not get to choose which part of the body we are, Christ himself has done that for us. None of us are superior to the other, we are all members of the one Body of Christ. But the Body of Christ is only healthy when all the parts are joined together and functioning well together. It is the strength of these connections that give strength to the Body. When every member is doing his or her part to be strongly bonded to the Body, not only do we increase "in all things", but we are also building up the Body in love, the love of Christ. Please note, I'm speaking of the Body of Christ, not "church growth". The building up of the Body of Christ is a result of each member's devotion to Christ, their sensitivity and awareness of the Holy Spirit, and their own humility to apply themselves to the role that Christ has uniquely and purposefully given them.

Grace and peace, my brothers and sisters…

Reach-Strive-Attain

Ephesians 4:13

The focus today is on verse 13, as it gives purpose to the latter part of verse 12,"...building up the body of Christ.."

We are given gifts, through the Holy Spirit, according to the measure and the will of Christ. We use these gifts to engage the world for Christ and thereby give increase, as well as to strengthen one another. This is the short explanation of verse 12. But what does it mean to "...build up the Body of Christ..."? The question is answered in verse 13 of Ephesians 4:

"until we all attain to the unity of the faith and of the knowledge of the Son of God - a mature person, attaining to the measure of Christ's full stature. " The NET Bible (http://net.bible.org/#!bible/Ephesians+4:13)

μεχρι καταντησωμεν οι παντες εις την ενοτητα της πιστεως και της επιγνωσεως του υιου του θεου εις ανδρα τελειον εις μετρον ηλικιας του πληρωματος του χριστου WHNU

"until we all might attain into a unity of faith and of the knowledge of the Son of God, into a complete man, in a measure of maturity of the fullness of Christ" MP (my translation of the Greek)

There are three prepositional phrases in this verse, and each one begins with the "dynamic" "in", the Greek proposition εις. Why do I say "dynamic"? This form of "in" requires the accusative form of the noun, implying motion. The "at rest" form of "in" for Greek is εν, which requires the dative form of the noun. An analogy of the English language could be "He is sitting in the room", for which the Greeks would use εν and the dative, as opposed to "He is going in the room", for which the Greeks would use εις with the accusative.

Each prepositional phrase in verse 13 has the believers moving toward a goal, a goal which also, in the abstract, will require their immersion in that goal ("in" still means "into" something).

Goal one: a unity of faith and of the knowledge of the Son of God

Our spiritual gifts, our calling into specific offices of the Body, these should bring the outcome of unity in faith, a harmony of belief and believers. The exercise of these gifts and offices should continue to increase our intimate knowledge of Christ.

Goal two: a complete man

As we learn, exercise our faith, and strive in our faith, through the transforming power of the Holy Spirit, we should become "a complete man". That is, our weaknesses are brought under control, our strengths are checked, we develop balance and skill in all areas of ministry, and we grow in our intimacy with Christ.

Goal three: a measure of maturity of the fullness of Christ

It is expected that part of what we attain is the likeness of Christ, through Him working within us. The idea here is that we are maturing, progressing, becoming more immersed in the fullness of Christ, and thereby reflect an increasing portion of Him in us.

Keep reaching, keep striving, keep attaining... and unto Him be all the glory.

Mend, Equip, Complete

Ephesians 4:11-12

The next two verses should be read carefully by the believer. Upon contemplative meditation on these verses, it is my hope you will see what the broader opportunities and responsibilities of every saint.

11 And he himself gave some to be apostles, and some, prophets; and some, evangelists; and some, pastors and teachers;

12 for the complete instruction of the saints, for the work of the ministry, for the building up of the body of the Christ,... Anderson (HT Anderson New Testament, 1864)

11 και αυτος εδωκεν τους μεν αποστολους τους δε προφητας τους δε ευαγγελιστας τους δε ποιμενας και διδασκαλους 12 προς τον καταρτισμον των αγιων εις εργον διακονιας εις οικοδομην του σωματος του χριστου WHNU

Now we get to the gist of this section, as outlined in verse 7: "And to each of us grace is given, according to the measure of the gift of the Messiah. Murdock". We see an outline not of gifts, but of offices within the body.

11 And he himself gave some to be apostles, and some, prophets; and some, evangelists; and some, pastors and teachers;

The list of verse 11, every thing that "he himself gave" was not a thing, but persons, and this is very clear from the gender of the Greek. These are all in the masculine form, with the article, and plural, pointing to the fact that the list represents people, not gifts themselves. Had the list been about gifts, as in Romans 12 and 1 Corinthians 12, the nouns would have taken the feminine form. Of course, such subtleties get lost in the English translation, and give rise to errors in understanding. To be sure, αυτος εδωκεν τους μεν αποστολους τους δε προφητας τους δε ευαγγελιστας τους δε ποιμενας και διδασκαλους points to the fact that Jesus Christ is the One who gave the Body apostles (those who are sent), prophets (those who speak the word of God), evangelists (those whose ministry is predominately proclaiming the Gospel), shepherds) pastors, caretakers of the saints), and teachers (those who instruct in the Way). It is reasonable to presume that each of these people have been gifted by the Holy Spirit to operate in the office Christ Himself has chosen to give them. But this is not the end, it is a means to the end...

12 for the complete instruction of the saints, for the work of the ministry, for the building up of the body of the Christ,

And the end is simply and clearly stated in verse 12: προς τον καταρτισμον των αγιων εις εργον διακονιας εις οικοδομην του σωματος του χριστου "toward the mending, equipping, completing of the saints into the work of ministry into the building up of the body of Christ MP". That which I have translated "mending, equipping, completing" is the three-fold meaning of the noun καταρτισμον (accusative form). The preposition which introduces the noun is προς , which means "toward, with, aligned with" which strengthens the idea which is to follow: that those who have been called into the aforementioned offices are to use that which they have been given not as a solo ministry, but "mending, equipping, completing" the saints in each of these areas, so that the saints themselves carry out the work of the ministry, and in doing so also strengthens and builds up (in quality and number) the Body of Christ.

You see, we do not fight wars with generals or specialists; rather, we use such people to prepare each member of the army: soldiers learn to shoot accurately from a specialist in sharpshooting; they learn about the use of explosives from experts in demolition,; they learn about field triage from specialists in combat medicine -- each soldier is expected to develop proficiency in all areas. In the same way, Christ has given specialists to the Body, those gifted in certain areas -- not so they might operate alone or direction operations of the sort in their own name -- to mend, equip, and complete each saint so that each saint is prepared to operate in any of these areas as the Lord calls and gives opportunity. So, you are not gifted (by the Holy Spirit) in evangelism -- you are still expected to evangelize. So, you are not gifted in teaching, you are expected to be able to teach. So, you are not gifted in shepherding, you are expected to care for the saints. Get the picture? Before the church-state of the 4th century, this was well understood. Who started the church in Antioch? Rome? Carthage? No one knows! They were planted by believers who understood Ephesians 4:11-12. How do I know? Look up Acts 8:4. They understood.

I will let you apply these verses to the way our "organized" churches operate today. But I will ask you this: the Scripture is very clear that these offices were given to the ekklesia so that each member of the Body could be well-prepared to carry out the work of the ministry no matter where they were, and to be ready when God provided opportunity. Look at your skill sets as a Christian: have you prepared yourself for anything, any ministry, as He calls?

Grace and peace to you.

He gave gifts...

Ephesians 4:7-10

7 And to each of us grace is given, according to the measure of the gift of the Messiah. 8 Wherefore it is said: He ascended on high, and carried captivity captive, and gave gifts to men. 9 Now that he ascended, what is it but that he also previously descended to the interior regions of the earth? 10 He who descended, is also the same that ascended up, high above all the heavens, that he might fulfill all things. Murdock (1852 literal translation of the Syriac Peshitta)

7 ενι δε εκαστω ημων εδοθη [η] χαρις κατα το μετρον της δωρεας του χριστου 8 διο λεγει αναβας εις υψος ηχμαλωτευσεν αιχμαλωσιαν [και] εδωκεν δοματα τοις ανθρωποις 9 το δε ανεβη τι εστιν ει μη οτι και κατεβη εις τα κατωτερα μερη της γης 10 ο καταβας αυτος εστιν και ο αναβας υπερανω παντων των ουρανων ινα πληρωση τα παντα WHNU

Verse 7 "7 And to each of us grace is given, according to the measure of the gift of the Messiah. Murdock" ενι δε εκαστω ημων εδοθη [η] χαρις κατα το μετρον της δωρεας του χριστου WHNU "and each one of us has been given grace according to the measure of the gift of Christ MP"

The Greek word χαρις means "grace", which bears forth the idea of a gift given without a sense fo reward nor for merit. Further, as the verse continues, it is "according to the measure (meter) of the gift of Christ", which is to say, this grace is given to us according to the manner and desires of Christ, and not our own heritage, talents, legacies. or desires. Christ alone is the distributor of these gifts, and done so according to His will and purpose. The gift we are given, because it is from Christ, should also be understood from Him. I detest "spiritual gifts" tests and inventories -- man's analytical solution, wholly manipulable, to a deeply spiritual connection. If a person is serious about understanding the gift they have been given, I always suggest they get on their face and commune with the Giver for understanding and direction -- not expedient, not Western, I know, but it is spiritual work for spiritual epiphany.

Verse 8, "Wherefore it is said: He ascended on high, and carried captivity captive, and gave gifts to men. Murdock" διο λεγει αναβας εις υψος ηχμαλωτευσεν αιχμαλωσιαν [και] εδωκεν δοματα τοις ανθρωποις WHNU "Therefore (he/it) says (the one) having ascended into high (places) (he) led away captive captivity (he) gave gifts to men MP"

The whole phrasing of this verse is unidiomatic, missing, as it were, the commonly supplied articles and pronouns I have surrounded in parenthesis. I have also preserved the Greek tense of Murdock's "it is said", which is past tense, while the Greek is present tense "he/it says". "It" is more relevant here as the subject pronoun of "says", since Psalm 68:18 is being quoted here. This is not a direct quote from the Septuagint (LXX), which uses the second person throughout (since it is being declared to the Lord in the Psalm), whereas Paul uses the third person, pointing the reader to Christ. This also accounts for the somewhat clumsy phrasing. The expression "led away captive" which is ηχμαλωτευσεν (1st aorist active, third person singular), of which αιχμαλωτευω is the base verb. I see the expression of "(he) led away captive captivity" with "captivity" being synonymous with "the elect', those of God who had been trapped in sin and death (held captive by sin and death), whom Christ freed to take unto Himself (making them His captives, from whom no one nor nothing can steal them from His grasp).

Continuing "gave gifts to men. Murdock", this is a turn on the Psalm, where it clearly states "He received gifts". Paul took liberty here to bridge between the significance in the heavenly and eternal realm of Christ's ascension, and His power that abides within us through His gifts, about which Paul will articulate in verse 11.

Verses 9-10, "Now that he ascended, what is it but that he also previously descended to the interior regions of the earth? He who descended, is also the same that ascended up, high above all the heavens, that he might fulfill all things. Murdock" το δε ανεβη τι εστιν ει μη οτι και κατεβη εις τα κατωτερα μερη της γης ο καταβας αυτος εστιν και ο αναβας υπερανω παντων των ουρανων ινα πληρωση τα παντα WHNU Paul recalls the death of Christ and His descent, drawing attention to the power of Christ, while at the time affirming Psalm 68 as being messianic in nature (remember, what we know now as the Old Testament, was also the Bible of the Apostles, and these few letters, which collected with a few other noted first century writers became our New Testament. Further, Paul writes "He who descended, is also the same that ascended up, high above all the heavens, that he might fulfill all things Murdock" Paul points us to the resurrection of Christ, and the absolute supremacy of His position -- ruling even above the heavens ο αναβας υπερανω παντων των ουρανων "the one who ascended far (hyper) above all the heavens". How many heavens are there? One? Two? Three? More? It does not matter, Christ is above all about which we know, and all of which we do not know. Following, "that he might fulfill all things. Murdock" ινα πληρωση τα παντα "In order that, to the extent that he might fulfill all things MP" The purpose of Christ's resurrection was not only our redemption, our salvation, but also so that everything in creation might be subjected to the God-Man Jesus Christ. The fact that redemption is even possible is due to His position. Our security in salvation is a result of His position. The gifts He imparts is possible because of His position. all things are summed up in the One who both descended into the earth, and also ascended above all the heavens. All power and authority is His...

One

Ephesians 4:4-6

Being "bound together", as described in the latter part of verse three, has the purpose of unity, not enslavement or co-dependence (in the clinical sense). Paul emphasizes this point, and its origins in verses four through six.

4 There is one body, and one Spirit, even as you also were called in one hope of your calling; 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all, and through all, and in * all. New Heart English Bible NHEB (c) 2009

4 εν σωμα και εν πνευμα καθως [και] εκληθητε εν μια ελπιδι της κλησεως υμων 5 εις κυριος μια πιστις εν βαπτισμα 6 εις θεος και πατηρ παντων ο επι παντων και δια παντων και εν πασιν WHNU

The word "one" is used seven times in the NHEB, and likewise in the Greek. Numerologists would suggest this implies the notion of spiritual perfection or truth, as is commonly associated with the number seven (http://carm.org/what-biblical-numerology). Whether the number "one" appears seven times is a calculated presentation, or it appears seven times merely because Paul had made all the emphasis he desired to make, or some combination of both, and whether or not we should get excited about such things is debatable, it is unmistakable that its repeated use indicates a very, very strong emphasis on the matter at hand.

Verse 4 "There is one body, and one Spirit, even as you also were called in one hope of your calling NHEB" εν σωμα και εν πνευμα καθως [και] εκληθητε εν μια ελπιδι της κλησεως υμων WHNU "one body and one spirit just as also you have been called in one hope of your calling MP" Paul begins this passage where verse three left off, the unity of the believers. He reminds them there is truly only one Body of Christ, there is only one Holy Spirit, and there is only one Hope into which all true believers have been called (note the use of the aorist passive; we do not seek His calling, He calls us). These elements transcend race, nationality, socio-economic status, political views, and yes, even denominations and church memberships. When believers focus on what our Lord has commanded us to do, which is to proclaim the Gospel throughout the world, we experience this transcendent unity. When we get distracted by man-made derivatives to that command, our unity likewise suffers.

Verse 5, "one Lord, one faith, one baptism, NHEB" εις κυριος μια πιστις εν βαπτισμα WHNU Of what does our calling consist? Our Lord Jesus Christ, the ONLY begotten Son of God; our faith, which is a gift from Him (see Ephesians 2:8-9); and our baptism, our symbol of a life redeemed by Christ. Every true believer has the same Lord, the same saving faith, and demonstrates a life which has been called unto the one hope through baptism (I do not suggest baptismal regeneration nor that baptism is part of a salvation "formula", rather, I suggest every true believer will seek to be baptized as a result of his salvation, to identify himself with Christ, and that it is the Holy Spirit which will compel him in that direction).

Verse 6, "one God and Father of all, who is over all, and through all, and in all NHEB" εις θεος και πατηρ παντων ο επι παντων και δια παντων και εν πασιν WHNU Everything that precedes verse 6 is summed up into God, Who, being eternal and unchanging in nature, establishes the unity whom He has called. His reach is supremely transcendent, nothing escapes His reach or dominion. "Over all", "through all", "in all" -- there is nothing outside His will or control, and He is the premier source of our unity through Jesus Christ, our ONE Lord, His ONE Son.

We wage battle for the souls of men, women, boys, and girls, and too often, we fight one another in the process, and allow the enemy to have more apparent strength than he should. Let us, therefore, set our minds on the transcending elements and persons of our calling, lock arms, and proclaim the Gospel of Christ to a world that yet needs to hear.

Ephesians Chapter 4

Ephesians 4:1-3

In the first three chapters of Ephesians, Paul lays down a powerful foundation of Christian theology. It does this not to show he is smart, or to demonstrate his claim to apostleship, but to prepare his audience for the second half of this letter. The second half of the letter deals with the practice of the Christian life, in terms of its relationship to fellow believers, to family, and to ministry. But Paul, not wishing that the Ephesians water down the faith into a series of do's and don't's -- legalism -- laid the theological foundation in the first three chapters to give understanding to what has been done for us by Christ, who we are in Christ, the grace by which we have been redeemed, and the great intimacy of the relationship we now share with the Father in Jesus Christ.

1 I am a prisoner who belongs to the Lord. I beg you, live the way people should live who have been called by God. 2 Do not be proud at all. Be very humble. Love one another and be patient with each other. 3 The Spirit has made you all one. Try to stay like that. May you be at peace with one another.

Bible in Worldwide English BWE (prepared by a Canadian missionary for work in Liberia)

1 παρακαλω ουν υμας εγω ο δεσμιος εν κυριω αξιως περιπατησαι της κλησεως ης εκληθητε 2 μετα πασης ταπεινοφροσυνης και πραυτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη 3 σπουδαζοντες τηρειν την ενοτητα του πνευματος εν τω συνδεσμω της ειρηνης WHNU

"I am a prisoner who belongs to the Lord. I beg you, live the way people should live who have been called by God. BWE" παρακαλω ουν υμας εγω ο δεσμιος εν κυριω αξιως περιπατησαι της κλησεως ης εκληθητε WHNU "Therfore, I summon/exhort you, a prisoner in the Lord, to walk worthy of the calling to which you have been called MP" Paul does not make this statement as a legal doctrine, but rather as encouraging them to avail themselves to the realities of the first three chapters ("Therefore..."). It is easy to rest on grace -- that is a part of our sin nature -- but the power of the Spirit which indwells us and diligence to heed to Its leading enables us to "...walk worthy of the calling...", and grace is every present "...to which you have BEEN called..." (caps are mine, to emphasize the passive voice used).

"Do not be proud at all. Be very humble. Love one another and be patient with each other. BWE" μετα πασης ταπεινοφροσυνης και πραυτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη "with all lowliness of mind and gentleness with patience bearing/enduring one another in love MP" Paul exhorts the Ephesian believers to be humble, a compound word in the Greek: ταπεινο + φροσυνη (+ mine, for notation): low. put down + mind, thinking; a reminder that the grace received is unmerited and not a reason for boasting in oneself. He also encourages them to "bear up/endure/forbear" one another ανεχομενοι αλληλων, using the middle participle form of ανεχω, which means "to stand firm". A more expanded translation might be "standing firm for yourselves for the sake of one another". In other words, bearing one another is a blessing for the believer, as the believer blesses another, as evidenced by the realm of operation εν αγαπη "in love". Love is the operative realm of the believer, the one who has been called to salvation in Christ.

"The Spirit has made you all one. Try to stay like that. May you be at peace with one another. BWE" σπουδαζοντες τηρειν την ενοτητα του πνευματος εν τω συνδεσμω της ειρηνης "striving to keep the unity of the Spirit in the bonds of peace MP" Here, Paul acknowledges the role of the flesh. In what should be the natural outcome of the work of the Holy Spirit, Paul further exhorts the Ephesians to continue "striving/laboring/making effort/making earnest exertion to keep/protect/guard/watch over the unity/oneness of the Spirit..." Paul understood that the flesh would war against the Spirit (see Romans 7 for his homily concerning that subject), and that empowered by the Spirit, and applying the resources of the mind to check our fleshly impulses, we should be one. Continuing, he writes that the product of such effort should be peace, and that peace should bind us together. In the construction of the phrase εν τω συνδεσμω της ειρηνης, we find the noun συνδεσμω (dative form), which is a compound of συν (with, together) δεσμω (bond, joined, band) to bring the notion that we are not individually in the bonds of peace, but that we are bonded together in peace.

In the first three verses of Chapter 4, Paul lays before us the practical outworkings of God's working our salvation, with an emphasis on the presence and empowerment by the Holy Spirit -- more grace, grace upon grace.

Our Redeemer, Ephesians 3:20-21

With all the theological riches Paul has expounded upon in the previous verses in this chapter, this last section, beginning with the verses 14-19 of chapter 3, Paul communicates are intimacy with our Redeemer, and concludes his thoughts with a reminder and a description of the majesty of God made manifest in our Redeemer.

Ephesians 3:20-21

20 Now to him who is able to do above extraordinary-above all things that we ask or think-according to the power that works in us, 21 to him is the glory in the church in Christ Jesus for all generations of the age of the ages. Truly. A Conservative Version, ACV

20 τω δε δυναμενω υπερ παντα ποιησαι υπερεκπερισσου ων αιτουμεθα η νοουμεν κατα την δυναμιν την ενεργουμενην εν ημιν 21 αυτω η δοξα εν τη εκκλησια και εν χριστω ιησου εις πασας τας γενεας του αιωνος των αιωνων αμην WHNU

Verse 20: As is often found in Paul's writings, a moment of praise and worship arises based on what is about to be shared, or in this case, what has been shared. This reminds all of us that the study of the word of God, the study of theology as well, are not meant to simply scratch an intellectual itch, but rather to draw us to a clearer view and understanding of the One Who has saved us and redeemed us, by His grace. "Now to him who is able... ACV" (τω δε δυναμενω) this is the indirect object and complete noun for that indirect object of this verse/phrase. Paul is pointing us back to verse 14, where he "...kneel before the Father..." An expanded view of this substantive use of the participle would be "And to Him Who is able, has the power and might...MP", and in this way captures the fullest presence of the participle δυναμενω.

A very interesting construction follows "...to do above extraordinary-above all things...ACV" υπερ παντα ποιησαι υπερεκπερισσου The construction in the Greek places primacy on "above all things" υπερ παντα, followed by the infinitive "to do" ποιησαι which is its verb, which is further modified by a double-compounded adverb υπερεκπερισσου, translated by the ACV as "above extraordinary". The breakdown of the Greek is as follows: υπερ -- over, above, "hyper"; εκ -- out of; περισσου -- abundantly, more than necessary. An expanded English might be; however clumsy, "over and above out of being abundant" == "incomprehensibly more" is the idea. He is the One Who is able to do all things to a degree that is incomprehensible to our minds.

To do, but what? The ACV states "...things that we ask or think-according to the power that works in us,..." ων αιτουμεθα η νοουμεν κατα την δυναμιν την ενεργουμενην εν ημιν "...being [whatever] we ask or think, according to the power, the one that is inwardly working in us...MP" I put brackets around "whatever" because it is implied. The participle ων is from the verb "to be", and is translated "being". In the usage here, it is used in its broadest sense: of what we might ask or think, if it has "being" -- existence (and therefore no limitations), He is able to do it as described in the first portion of verse 20.

Verse 21: As stated earlier, verse 2o opens with an indirect object "...to him...", "To him", what? "...to him is the glory in the church in Christ Jesus for all generations of the age of the ages. Truly." ACV αυτω η δοξα εν τη εκκλησια και εν χριστω ιησου εις πασας τας γενεας του αιωνος των αιωνων αμην "...to him [is] the glory in the ones called out and Christ Jesus in all generations eternity, truly" I have put "is" in brackets because it is implied, the actual verb is not present. I translate τη εκκλησια as "in the ones called out", which is very literal of the Greek, where it is normally translated "in the church". I do this as a reminder that "the church" is not a building, nor even an organization, it is the ones called out unto salvation in Jesus Christ. People today, though intellectually they accept what I have translated, act as though the organization is pre-emminent, or even the building, with all what is spent on such things. The concept of church with its organization and trappings is a product of 4th century thinking, not 1st century thinking, with the 4th century elements being products of the post-Constantine corruption, in my opinion. Regardless of your views on that matter, the focus here in the New Testament is always the assembly, family, gathering of individual believers into the presence of Christ, without barrier or other mediation. Further, the expression τη εκκλησια as "in the ones called out" highlights the grace of God in our salvation, that He is the Provider of that salvation.

This glory to which we ascribe God the Father is everlasting to everlasting, for all generations -- could Paul have imagined how many generations would pass before Christ
s return? No, but it did not matter -- all generations of the age of the ages ACV "all generations of eternity" MP It would always be the same yesterday, today, and forever more -- ALL GLORY is HIS! amen.