Bite 60: Doxology in Paul’s Prayer

Doxology

In the good old days when we could go to church in America, we used to hear this word doxology kicked around. Remember? It’s not a word found in scripture, like the word trinity, but it is a word that the early church fathers used to describe a concept found within scripture.

We can look in a Bible dictionary to find the definition.

Doxology (from Gk. doxología, dóxa “praise” and lógos “utterance”).† An expression of praise to God. A common Old Testament formula is “Blessed be the Lord” (e.g., Gen. 24:27), in which the speaker mentions God’s activities in the lives of his people. Another formula is “Ascribe to the Lord glory” (e.g., Ps. 29:1). Scholars believe that the Old Testament congregation voiced such doxologies at the conclusion of hymns and prayers (1 Chr. 16:36), though 1 Chr. 29:10–13 records similar praise in the opening lines of one of David’s prayers (cf. Dan. 2:20–23). 1

At the etymological level, it means “speaking praise.” Other dictionaries talk about doxologies having liturgical formulas, speaking in the third person, and what not. We will keep it simple: “speaking praise.” Today we will talk about this little doxology Paul writes at the end of his prayer in Ephesians 3:14-21, with the emphasis of our attention on verse 20-21.

Our Passage

14 For this reason I bow my knees before the Father, 
15 from whom every family in heaven and on earth is named, 
16 that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, 
17 so that Christ may dwell in your hearts through faith—
that you, being rooted and grounded in love, 
18 may have strength to comprehend 
with all the saints what is the breadth and length and height and depth, 
19 and to know the love of Christ that surpasses knowledge, 
that you may be filled with all the fullness of God. 
20 Now to him who is able to do far more abundantly 
than all that we ask or think, 
according to the power at work within us, 
21 to him be glory in the church 
and in Christ Jesus throughout all generations, forever and ever. Amen.2

Listing What Paul Said

What does Paul say in his praise here at the end of his prayer? Let’s make a list so we can systematically investigate.

These are things not that Paul is praying to happen but things that are. Hm. We haven’t studied these yet, so we are not leaping to application, but there are certainly some questions that form up in my mind as I look this over. For example.

Since glory belongs to God (he receives it) in the fellowship of believers and I belong to that fellowship, how am I participating in bringing glory to God?

Not where I will dwell right now, but in the back of my mind, I am ruminating on that. For the purpose of a plan in study, I am going to consider my structure today as examining the concept of able and the concept of glory. As I proceed, I may discover that this is not my actual course. And that is okay. In study, we consider, plan, and execute the plan. Sometimes we adjust later on.

Able

For the first step in my process, I pulled up a Bible word study on the English word able in my Logos Bible Software. I’ve said it before, and I’m saying it again: you are with me on my journey. I was surprised and excited by the sight of the Greek word δύναμαι at the top of the document. Do you recognize it? We looked at the word group in Bite 57 when we looked at the English word power in Ephesians 3:16.

Not Time for Wrap Up, but…

I can’t wait for the end of this Bite. Too exciting!

When we look at the English text, how would we know the word group is being used when the translators have to use a word that doesn’t look anything like the other English words? It has to be so hard to translate! So many limitations! My heart hurts for those scholars who are doing their best to convey the meaning.

Except there isn’t just “meaning” in all the words the biblical authors used. Sometimes there is rhythm. Sometimes there are idioms. Sometimes there is alliteration. There are so many different ways to convey “meaning” in various languages that are simply not translate-able because they are visual or auditory.

Ok, we are going to go back to the actual study and wait for the Wrap Up to continue this conversation. Though, isn’t that exciting to see the connections of the words?

Back to the Word Able

I have my Bible word study tab open on my Logos software. Looking at the times in the NT the word is used, it was striking to me how it carries weight depending on who the subject is. Who is performing the ability. Or whose capability is being described. Maybe even questioned. I took a square screenshot sample of verses. Read through them and see what you see before I tell you what I see.

Now that I’ve glanced about a bit at the usages of this word in contexts in the NT, I’m going to go check out a dictionary and see what else I can gather.

Dictionary

Huh. Do you ever feel a delighted, ‘good student’ smugness when you get something right? Vindicated? No, I don’t think there is anything wrong with that feeling. Especially since I just explained that God is the Uncaused Cause and everything we do comes from him causing our causes. Therefore, being delighted that the student is learning and growing isn’t arrogance or pride in the wrong sense. It’s an honest assessment of what God has done in our lives, teaching us and us learning. Well, I’m very pleased with what I’ve been learning. I’m experiencing that “good student” smugness.

Here is why:

Mounce

(1) God can do whatever he pleases. He is able to raise up children for Abraham from stones if he wants to (Mt 3:9). No one is able to do what Jesus does unless God is with him (Jn 3:2; cf. 9:33). God is able to establish believers (Rom 16:25; cf. Jude 24) and to do more abundantly than we ask or think (Eph 3:20). Christ Jesus is able to subject all things to himself. God alone is able to save and destroy (Jas 4:12; cf. Mt 10:28).

(2) God also gives ability to his people to act through his power.⁴

How cool is that? (I’d like to use an interabang there instead, but I’m too excited and pleased to go find one again.) See why I’m feeling a delighted smugness? God has been speaking to me through his Word and through a godly man (he’s actually counted among the ‘dead guys’ now-high praise in my estimation) to teach me stuff and I AM ABSORBING!

Yay God! Yay me! It doesn’t matter how old I get, I love learning about God and his creation.

Based on what I saw in the examples of uses in the NT and the confirmation of what I saw from a respected scholar (Dr. Mounce), when it says “God is able” it is a certainty of ability.

“To him who is able to do far more than all that we ask or think…”

Does it change how you see God when you know that not only does he have power, the “potentiality to exert force in performing a function” ⁵, but that if it is his will, it will happen?

The converse is true as well. If it isn’t God’s will that something will occur, circumstances have no choice. It simply will not come to pass.

Glory

As I considered what it means for Paul to say to him be the glory, I quickly realized that there are a number of different ways this word is used by not only Paul, but all of the NT writers. Kind of a junk drawer word, almost.

How Do I Study?

So if within an author’s writings, he uses the word in myriad ways, how do we determine the definition of the word in its context? In this case, I think we potentially want to heavily rely on two of our tools. One is the scholarship of our English Bible’s editors and check out their opinion on which cross references relate. And second, we will look at the dictionaries, looking in the essays for where our verse is used as an example.

Be aware that there are multiple ways to approach this challenge in the text. I’m not proposing that my way is the only or best way, but as we get together for coffee and discussion of Bible study, this is how I personally approach it.

Cross References

In my ESV, I have a cross reference the editors attached to Ephesians 3:21 that takes me to Romans 11:36. When I go to the reference and look at the references they attached to that verse, I have an assortment of verses to analyze.

All of these ideas that are ascribed to God, they are all interrelated. Similar in their efforts to describe and attribute characteristics that are other and foreign to our humanness. Let’s make a list of these ideas.

Paul at this point in his prayers, with regularity, is overcome with worship and awe of our God. These are his attempts to do the action behind “doxology.” But how can we in our creatureliness adequately describe the attributes of someone who is completely Other? Paul does it like these examples.

But what does the glory mean in the way that he uses it in these attempts? I can’t get a firm fix on what the definition is from the context here. So off to the dictionaries I go.

Dictionaries

Since this is a word with a wide semantic range, we want to be sure to land in the definition of the word as Paul used it and not make our time in the dictionary an exercise in neat-o-gesis [I love me a good portmanteau (word mash-up). Check out the definition of neat-o-gesis here].

BDAG

③ honor as enhancement or recognition of status or performance, fame, recognition, renown, honor, prestige…

…to God Lk 2:14. Cp. Lk 19:38; Rom 11:36; Rom 16:27; Gal 1:5; Eph 3:21; Phil 4:20; 2 Ti 4:18 (perh. Christ as referent);⁶

Oh look there! Several of Paul’s uses of the word are present within the definition as examples. When our examples and a scholarly dictionary repeat, that is a good indication that we are talking about the same range of meaning of the word. So BDAG defines Paul’s use of the word, in simple terms, as honor. Obviously, there is more to it than that, but we will keep it simple so we have a quick handle by which we can grab the concept. Let’s compare to another lexicon.

TDNTA

The thing about this resource is that the essays contained in it are not only often abridged from the original Theological Dictionary of the New Testament, they are still l e n g t h y. That’s okay. I too have trouble sifting through the information, so we will sift together and maybe we will both come through it having learned something.

As I skim the essay, I’m looking for my verse, Ephesians 3:21. In my first cruise through, I didn’t find it. Remember all of the verses we found that use this word in this semantic range? I decided to see if I saw any of those verses. Here we are:

F. The NT Use of dóxa, II.

1. dóxa as the Divine Mode of Being. While the term can denote “reputation” or “power,” its main use in the NT is shaped by the OT; it thus becomes a biblical term rather than a Greek one. While individual nuances may embrace divine honor, splendor, power, or radiance, what is always expressed is the divine mode of being, although with varying stress on the element of visible manifestation (cf. Lk. 2:9; 9:31–32; Acts 22:11; Rev. 15:8; 21:23). In the NT again, giving God glory means acknowledging (Acts 12:23) or extolling (Lk. 2:14) what is already a reality. NT doxologies, then, presuppose an estin (Gal. 1:5; 1 Pet. 4:11)⁷

I personally don’t know what that word estin means there. If you figure it out, let me know. However, the rest of the quote, I think, is comprehendible. To recap, the Greek word’s meaning as Paul uses it is shaped more by the way the LXX uses the word. And the way the Greek translation of the OT uses it, according to TDNTA, is that “in relation to God it denotes that which makes God impressive. Since God is invisible, it necessarily carries a reference to his self-manifestation.”⁸

Another word the essay mentions to express OT usage is weighty. That is one I find helpful as well.

Reflection

Really, how do we finite creatures in our creatureliness, attribute all that could be attributed to someone so utterly Other? We come short. Because we cannot grasp all that he is.

So we’ve explored how Paul identifies God as able. And then to this one who is able, he ascribes this glory.

Like I said, this week I listened some more to Dr. Sproul’s lectures on the history of philosophy. I think it was Augustine’s lecture that Sproul introduced the idea that God is the only one who has no potential. If I think about that for a moment, my head pops. But it goes along exactly with what we studied as far as able.

Remember how Mounce described in his definition that God “can do whatever he pleases?” He is the one who can make kids from rocks by the side of the road. He doesn’t need to even try super hard; he just can. He is able.

Worship

In those last two verses, Ephesians 3:20-21, is so much more worship for me now that I’ve studied it just this little bit. The identification of who God is and what he does and that that action is in relation to the power with which he already strengthened those called by his name. It’s to this one Paul ascribes this honor, splendor, power, radiance, weightiness and through what medium? The church and Christ.

Jointly.

As part of the church universal, those who believe in Jesus for salvation and lordship, we get to worship God just like Jesus. We get to give glory to God alongside Jesus.

Wrap Up

Earlier in our time together, I started to talk to you about the fact that sometimes some of what the author was trying to convey can get lost in the translation. Remember how Paul used the word group dýnamai in our passage? He used it in Ephesians 3:16, and twice in Ephesians 3:20. It’s the word group that talks about power and capability.

You know how pastors like to use alliteration? They don’t just do that for their own amusement. Usually. Their motivation is for those listening to hopefully retain something from what they said. Alliteration is catchy and memorable. Useful.

Check out this article by John Butler all about alliterated sermon outlines to see what I mean. He even has an outline for the article and all 6 points start with P!

It’s been going on for millennia because in this passage, Paul did the same thing. Is it necessary to gain understanding of what Paul is saying in the passage? No. But will it help you to see what Paul wants you to remember? Quite possibly.

Original Languages

You do not need to immediately dive into the original languages in order to study, but maybe put it in the back of your mind that maybe some day, you might like to maybe explore such a notion. It isn’t beyond you. And it will expand your understanding of the scripture in ways you can’t imagine right now.

Like in this case, I didn’t realize there was alliteration in the Greek. But because I am blessed with these tools, I could see it. So I shared it with you both for knowledge and our potential for future knowledge from study. Paul wants us to remember the power that is working in us is God’s power. And with God, there is no potential, only ability.

If you find these times we spend together useful, would you consider sharing this with someone else that you think might find it useful? Thanks and see you next time!

1. Myers, A. C. (1987). In The Eerdmans Bible dictionary (p. 293). Grand Rapids, MI: Eerdmans.
2. Ephesians 3:14–21 (ESV)
3. Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament (p. 186). Grand Rapids, MI: W.B. Eerdmans.
4. Mounce, W. D. (2006). Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 96). Grand Rapids, MI: Zondervan.
5. Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 679). New York: United Bible Societies.
6. Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). A Greek-Englishlexicon of the New Testament and other early Christian literature (3rd ed., p. 257-258). Chicago: University of Chicago Press.
7. Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament (p. 180). Grand Rapids, MI: W.B. Eerdmans.
8. Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament (p. 178). Grand Rapids, MI: W.B. Eerdmans.