Ephesians 3.20-21-Paul's Doxology Ends His Second Intercessory Prayer for the Recipients of the Epistle
Wenstrom Bible Ministries
Pastor-Teacher Bill Wenstrom
Tuesday September 17, 2024
Ephesians Series: Ephesians 3:20-21-Paul’s Doxology Ends His Second Intercessory Prayer for the Recipients of the Epistle
Lesson # 185
Ephesians 3:20 Now, on behalf of the one who for His own glory possesses the ability to accomplish infinitely beyond anything that we at any time could urgently request for the benefit of ourselves or at any time could imagine corresponding to His power, which for His own glory is working within each one of us. (Lecturer’s translation)
Ephesians 3:20-21 constitutes the closing of Paul’s second intercessory in this epistle on behalf of the recipients of this epistle who were Gentile church age believers living in the various cities and towns in the Roman province of Asia.
These verses contain a doxology, which is on behalf of God the Father.
The term “doxology” is from the Greek doxologia and is derived from the Greek noun doxa, “praise, glory, honor” and denotes a brief ascription of praise to members of the Trinity.
It was used in both song and prayer and was sung by angels to shepherds the night the Lord Jesus came into the world (Lk. 2:14).
The doxology was commonly employed in various parts of the New Testament epistles: (1) Salutation (Gal. 1:5). (2) Opening thanksgiving (2 Cor. 1:3f.; Eph. 1:3; 1 Pet. 1:3). (3) Final exhortations (1 Tim. 6:15f.; 1 Pet. 5:11; 2 Pet. 3:18). (4) Closing (Heb. 13:20f.; Jude 24f.).
The basic formula is the blessing formula “Blessed be the Lord” or “Blessed be the God and Father…” (Heb. Baruk; Greek: eulogetos; Gen. 24:27; Ex. 18:10; 1 Ch. 16:36; Lk. 1:68; 2 Cor. 1:3f.; Eph. 1:3; 1 P. 1:3), followed by a statement of the attributes motivating the utterance, primarily God’s activities in the lives of His people. Variants are “worthy is the Lamb” (Greek: axios, Rev. 4:11; 5:9, 12) and “Holy, holy, holy is the Lord God Almighty” (Greek: hagios, Rev. 4:8).
Doxologies may begin with an imperative verb, challenging the hearers to “ascribe to the Lord glory and strength” or “the glory of His Person” (Heb: yahab, Ps. 29:1ff. par. 96:7-9; 1 Ch. 16:28f.) or “ascribe power” (Ps. 68:34), “praise the Lord” (Heb: halal, Ps. 150f; cf. Greek: aineo, Rev. 19:5, “worship the Lord” (hithpalel of saha; Ps. 29:2) or “glory in His Holy Person” (hithpael of halal; 1 Ch. 16:10).
In doxologies, the following qualities are attributed to God: (1) Glory (Rom. 16:27; Gal. 1:5). (2) Honor, dominion (1 Tim. 6:16; 1 Pet. 4:11). (3) Salvation, power (Rev. 19:1). (4) Majesty and authority (Jude 25).
These are all “forever” (Rm. 11:36), or “forever” and “ever” (2 Tim. 4:18; 1 Pet. 5:11).
In the New Testament, doxologies may begin with exclamations of “Hallelujah” (Rev. 19:1), “Glory to God in the highest” (Lk. 2:14), or “Hosanna to the Son of David” (Mt. 21:9, 15; Mk. 11:9f.; Jn. 12:13).
Although God the Father is the primary focus of New Testament doxologies, there are others that are the objects of praise such as Christ (Mt. 21:9; Rev. 5:12) and His kingdom (Mk. 11:10).
A frequent Christological doxology exclaims “Blessed is He who comes in the name of the Lord” (Mt. 21:9; 23:39; Mk. 11:9; Lk. 19:38; cf. Ps. 118:26).
In doxologies, to the Lord Jesus Christ is ascribed: (1) Salvation and power (Rev. 19:1). (2) Blessing and might (Rev. 5:18). (3) Glory (Heb. 13:21). (4) Dominion (Rev. 1:6). (5) “Both now and to the day of eternity” (2 Pet. 3:18).
Praise is offered up “through Jesus Christ” (Rom. 16:27; Heb. 13:21; Jude 25) or “in Christ” (Eph. 1:3; 3:21).
Rarely are doxologies expressed in the second person, as “Blessed are You” and “Yours” is the greatness, power, glory, victory and majesty (1 Chron. 29:11).
Originally doxologies were voiced by the congregation at the conclusion of hymns and prayers (1 Chron. 16:36; Rom. 11:33-36), in connection with the response “Amen” (Mt. 6:13; Rev. 1:6; cf. Rom. 9:5; 16:27; 1 Pet. 4:11; 5:11).
However, praise and thanksgiving do occur in the opening line of prayers (1 Chron. 29:10-13; Dan. 2:20-23; Lk. 1:67-69).
As in Jewish ritual, they may have been uttered in response to the mention of God’s name (cf. Rom. 1:25; 2 Cor. 11:31).
Now, in Ephesians 3:20-21, the apostle Paul, under the inspiration of the Holy Spirit is expressing his worship of the Father with this doxology.
Paul’s response to the Father’s ability to accomplish on behalf of himself and every church age believer far beyond that which they could urgently request from the Father in prayer or imagine, which corresponds to His power, which for His own glory is working within each one of us was to possess an attitude of deep respect and awe for Him.
Paul esteemed the excellence of the Father as manifested through His personal qualities or attributes of glory, majesty, sovereign power and authority.
Paul possessed an overwhelming feeling of reverence, admiration for the Father.
Paul was filled with admiration, amazement and awe in response to the character and nature of the Father.
The Father’s ability to accomplish on behalf of Paul and every church age believer far beyond that, which they could urgently request from the Father in prayer or imagine, which corresponds to His power, which for His own glory is working within each one of us, reached right into Paul’s heart and shook him up and enrich his life.
It overwhelmed him with an emotion that is a mixture of gratitude, adoration, reverence, fear and love for the Father.
He wasn’t looking for explanations but rather he was lost in the wonder of his heavenly Father.
Therefore, Paul approached the Father to worship Him by manifesting an attitude of deep reverence, respect and awe for Him for who and what He is and what He has done for them through His one and only Son, Jesus Christ.
Psalm 68:35, “O God, You are awesome from Your sanctuary. The God of Israel Himself gives strength and power to the people. Blessed be God!” (NASB95)
In Ephesians 3:20-21, Paul responded in his mind, emotion, and body to the Father’s ability to accomplish on behalf of himself and every church age believer far beyond that which they could urgently request from the Father in prayer or imagine, which corresponds to His power, which for His own glory is working within each one of them.
In relation to the Ephesian epistle, Paul responded in his mind, emotion and body to the Father’s ability to accomplish on behalf of himself and every church age believer far beyond that which they could urgently request from the Father in prayer or imagine, which corresponds to His power, which for His own glory is working within each one of them.
Psalm 2:11, “Worship the LORD with reverence and rejoice with trembling.” (NASB95)
Psalm 95:6, “Come, let us worship and bow down, let us kneel before the LORD our Maker. 7 For He is our God, and we are the people of His pasture and the sheep of His hand.” (NASB95)
Now, Ephesians 3:20 is transitional, which means that it marks a transition from Paul’s second intercessory prayer to the Father on behalf of the recipients of this epistle in Ephesians 3:14-19 to the doxology portion of this prayer in Ephesians 3:20-21, which is on behalf of the Father.
This doxology also concludes the first three chapters of the epistle and specifically, the “indicatives of the faith,” which compose these chapters.
This doxology is also composed of three parts: (1) In verse 20, a description of the Father as the one who is addressed. (2) In verse 21a, a declaration of praise of the Father. (3) In verse 21b, the period of time in which the Father will be praised by the church and all the redeemed of history.
If you recall, in our introduction, we noted that the Ephesian epistle is divided into two main sections.
Chapters 1-3 contains the “indicatives of the faith” while chapters 4-6 contain the “imperatives.”
Therefore, the latter presents the practical application of the former.
The prologue or preface of the letter appears in Ephesians 1:3-14.
There are also two magnificent intercessory prayers offered by Paul to the Father for the recipients of the epistle.
The first appears in Ephesians 1:15-23 and serves as a hinge to chapters two and three.
Its purpose is for the recipients of the letter to gain understanding regarding the contents of the first two chapters.
The second intercessory prayer for the recipients of the letter appears in Ephesians 3:14-21 and serves as a hinge to the final three chapters.
It presents the practical application of the first three chapters.
