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I Timothy.
A | 1: 1, 2. Salutation.
B | 1: 3-20. Hetero didaskaleo, "Teach no other doctrine" (1: 3).
Committed to trust (1: 11).
The Doxology.
The King, incorruptible, invisible (1: 17).
Shipwreck (1: 19).
C | 2: 1-7. The salvation of all men (2: 4).
D | 2: 8 - 3: 15-. I hope to come (3: 14).
E | 3: -15, 16. MYSTERY God Manifest.
E | 4: 1-8. APOSTACY Demons.
C | 4: 9-12. The Saviour of all men (4: 10).
D | 4: 13 - 6: 2. Till I come (4: 13).
B | 6: 3-20. Hetero didaskaleo, "Teach otherwise" (6: 3).
Committed to trust (6: 20).
The Doxology.
King, immortal, unseen (6: 15, 16).
Drown (6: 9).
A | 6: 21. Salutation.
We return therefore to the closing doxology of Eph. 3: with the assurance that the
phraseology used, however exultant, was under the superintendence of the Spirit Who
inspired all Scripture. Let us attempt a more literal rendering than is found in the A.V.
which while not readable enough to be a substitute, will throw into prominence essential
features.
"Now to Him Who is of power (dunameno) above all things to do above what
we ask or think, according to the power (dunamin) that inworketh
(energoumenen) in us, to Him be the glory in the church in Christ Jesus, unto all
the generations of the ages of the ages. Amen."
It will be perceived that `power' is brought over from the body of the prayer, once
translated in the A.V. `to be able' which is correct, and once translated `power'. This we
have enforced by translating dunameno `to be of power'. The word translated in the A.V.
`worketh' is the Greek energeo our word `energize', which comes in the earlier prayer of
Eph. 1: 19, 20. This `power that worketh in us' is moreover very pointedly contrasted
with Eph. 2: 2, where another force is seen at work "The Prince of the power of the air,
the spirit that now worketh in the children of disobedience". This reference in Eph. 2:
takes on a deeper significance when we realize that it is aligned with the `answering' of
our prayers, for that surely is travestied by the blinding and undoing of the children of
disobedience, in the `fulfilling' of the desires of such.
The special note of time with which the doxology ends is unique. No other doxology
envisages `the generations' of the ages to come. The Prison Epistles speak of: