Spirit' and avoid the fact that, in that unity, there is but one Baptism.  To

omit all reference to this disturbing feature may allow fellowship among

Christians of diverse views, but to omit any one of these seven items is a

betrayal of a sacred trust, and most certainly is not obeying the injunction

of Ephesians 4:1 -6.

`Work out your own salvation with fear and trembling.  For it is God

which worketh in you both to will and to do of His good pleasure'

(Phil. 2:12,13).

The words of the Holy Ghost which we must note here for future

comparison are katergazomai `work out', and energeo `work in'.  So far as the

use of the words and their translation in this passage is concerned all is

straightforward.  But in Ephesians the two words are separated by several

chapters, and apparently gave the translators some trouble.

`And what is the exceeding greatness of His power to us -ward who

believe, according to the working (energeia) of His mighty power, which

He wrought in (energeo) Christ, when He raised Him from the dead' (Eph.

Here is a mighty power which is `worked in', but the `working out' of

this power is not expressed until we reach Ephesians 6.

`Wherefore take unto you the whole armour of God, that ye may be able

to withstand in the evil day, and having done (katergazomai) all, to

stand' (Eph. 6:13).

The translators were evidently not quite happy about this rendering,

and so have put into the margin the alternative `having overcome all'.  By

comparing the usage of the words employed by the Holy Ghost all is clear.

The mighty power of Ephesians 1:19 is repeated in Ephesians 6:10:

`Finally, my brethren, be strong in the Lord, and in the power of His

and the apostle then goes on to teach that the mighty power `wrought in' the

believer as revealed in chapter 1, should be `worked out' as revealed in

chapter 6.  Incidentally the discovery of the structure of Ephesians enforces

this most obvious meaning.  If the reader can refer to In Heavenly Places,

The Testimony of the Lord's Prisoner or refers to Ephesians1, he will see

that the structure places 1:19 to 2:7 in correspondence with 6:10 -13.  Not

only so, but against 1:19 to 2:7 we have put the word seated, whereas against

6:10 -13 we have put the word stand; in the first case all is of God, in the

second, the practical outworking of this wondrous power is the theme.

The reader of any of the publications of the Berean Forward Movement /

Berean Publishing Trust cannot but be aware of the place that the discovery

of the structure of any passage under review holds in our esteem.  By the

`structure' we do not mean some artificial alphabetical and rhyming outline,

or `Alliteration's Artful Aid', useful as such outlines can be, but the

honest examination of the very words used by the Holy Ghost in any passage,

and recognizing the extreme importance such a structure must and should be in

all attempts in the exposition of the Holy Scriptures.  We subjoin one or two