Systematic Bible Study
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I think this
“And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
Jude 1:6
And this
“Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:”
Matthew 25:41 KJV
The angels estate was heaven brother and they lost it because they went to war against the angels of God.
“And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven.
(they lost thier first estate )
And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.”
Revelation 12:7-9 KJV
Mostly I try to find out what’s being said about a subject in the Bible and form my ideas from that.
The biggest factor for me is the bi ke never speaks of angels repenting , being forgiven or restored bit what does appear sounds like this
And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
Jude 1:6
seems like he’s not waiting to save them it more as though they made themselves his enemy and he going to utterly devastate them now and he’s reserved them for this purpose in the day of judgement.
all I said is only my own opinion bro I respect yours also and it’s just my own thinking of what I know from the Bible doesn’t make me right ……or you wrong
“And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
Jude 1:6
And this
“Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:”
Matthew 25:41 KJV
The angels estate was heaven brother and they lost it because they went to war against the angels of God.
“And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven.
(they lost thier first estate )
And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.”
Revelation 12:7-9 KJV
Mostly I try to find out what’s being said about a subject in the Bible and form my ideas from that.
The biggest factor for me is the bi ke never speaks of angels repenting , being forgiven or restored bit what does appear sounds like this
And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
Jude 1:6
seems like he’s not waiting to save them it more as though they made themselves his enemy and he going to utterly devastate them now and he’s reserved them for this purpose in the day of judgement.
all I said is only my own opinion bro I respect yours also and it’s just my own thinking of what I know from the Bible doesn’t make me right ……or you wrong
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Returning now to our main topic after chasing that rabbit:
EPH 3:12-13 – “In him and through faith in him we may approach God with freedom and confidence. I ask you, therefore, not to be discouraged because of my sufferings for you, which are your glory.”
“In him and through faith in him” – this is the thematic or key phrase introduced in 1:3, so by now it should be clearly understood that “in/through him” refers to saving faith in the Lord JC (1:17)
“we may approach God with freedom and confidence” – approaching God implies a saved relationship with God as in Heb. 4:16 &
1John 3:21 & 5:14
“I ask you, therefore, not to be discouraged because of my sufferings for you” – Paul’s sufferings result from being a prisoner in chains per 3:1 & 6:20
“my sufferings for you, which are your glory” – Paul viewed suffering for Christ as a privilege (per Phil. 1:29-30) and an opportunity for learning how to be content in all situations (Phil.4:11-13)
EPH 3:12-13 – “In him and through faith in him we may approach God with freedom and confidence. I ask you, therefore, not to be discouraged because of my sufferings for you, which are your glory.”
“In him and through faith in him” – this is the thematic or key phrase introduced in 1:3, so by now it should be clearly understood that “in/through him” refers to saving faith in the Lord JC (1:17)
“we may approach God with freedom and confidence” – approaching God implies a saved relationship with God as in Heb. 4:16 &
1John 3:21 & 5:14
“I ask you, therefore, not to be discouraged because of my sufferings for you” – Paul’s sufferings result from being a prisoner in chains per 3:1 & 6:20
“my sufferings for you, which are your glory” – Paul viewed suffering for Christ as a privilege (per Phil. 1:29-30) and an opportunity for learning how to be content in all situations (Phil.4:11-13)
Jude 1:6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
Jde 1:6
And angels (ἀγγέλους τε) the ones not guarding at some point (τοὺς μὴ τηρήσαντας, aorist active participle) the beginning state/mandate of themselves (τὴν ἑαυτῶν ἀρχὴν), but instead (ἀλλὰ) lacking away at some point (ἀπολιπόντας, aorist active participle) the own habitation (τὸ ἴδιον οἰκητήριον), into judgment (εἰς κρίσιν) of a great day (μεγάλης ἡμέρας) in endless chains (δεσμοῖς ἀϊδίοις) under darkness (ὑπὸ ζόφον) he has reserved (τετήρηκεν).
My own paraphrase of the sense of the Greek text.
And those angels, who did not stick to their own original mandate/position as servants of mankind, but instead left behind/lost access to, and are now wanting, their native dwelling-place/glory, God has reserved in unbreakable chains for a great day's judgment, when the saints will judge them.
The word for "left" in "left their own habitation" is a combination of "leipO" (I lack) and a prefix "apo" (away). It occurs six times in the New testament. It is sometimes translated as "to remain", and sometimes as "to leave". I believe the correct concept is "to leave/abandon/forsake something or someone, but realise that you lack/need it now." This meaning fits all its occurrences in the NT.
2 Tim 4:13 Paul left his cloak at Troas but feels a lack of it/wants it now,
2 Tim 4:20 Paul left Trophimus sick at Miletus, but is feeling a need for his assistance now.
Heb 4:6 and 9 it occurs in the present passive form, speaking of the rest of God offered to men that was forsaken, but he is sorely in need of now.
Heb. 10:26 The wilfully sinning once-upon-a-time believer has abandoned the sacrifice for sins, but is sorely in need of it now.
And Jude 1:6 The angels who wanted to rule men rather than serve them, have abandoned the dwelling place they were created for but a sorely missing it now. "Dwelling place" (oikEtErion) is used twice in the Bible: once here and once in 2 Cor. 5:2
2Co 5:2
For in this we groan, earnestly desiring to be clothed upon with our house G3613 which is from heaven:
In 2 Corinthians it refers to the glorious heavenly body that saints have in heaven while awaiting Christ's return, and which will be overlaid upon our resurrected physical body.
We are told that the chains are temporally endless, not that the incarceration of the angels is temporally endless. That is why I translate it as unbreakable chains. Christ or the saints may be able to unloch the chains with the keys of the kingdom. I don't think the wording implies that the angels can never be released and forgiven. There may be some whose hearts at the judgment are broken and contrite.
Jde 1:6
And angels (ἀγγέλους τε) the ones not guarding at some point (τοὺς μὴ τηρήσαντας, aorist active participle) the beginning state/mandate of themselves (τὴν ἑαυτῶν ἀρχὴν), but instead (ἀλλὰ) lacking away at some point (ἀπολιπόντας, aorist active participle) the own habitation (τὸ ἴδιον οἰκητήριον), into judgment (εἰς κρίσιν) of a great day (μεγάλης ἡμέρας) in endless chains (δεσμοῖς ἀϊδίοις) under darkness (ὑπὸ ζόφον) he has reserved (τετήρηκεν).
My own paraphrase of the sense of the Greek text.
And those angels, who did not stick to their own original mandate/position as servants of mankind, but instead left behind/lost access to, and are now wanting, their native dwelling-place/glory, God has reserved in unbreakable chains for a great day's judgment, when the saints will judge them.
The word for "left" in "left their own habitation" is a combination of "leipO" (I lack) and a prefix "apo" (away). It occurs six times in the New testament. It is sometimes translated as "to remain", and sometimes as "to leave". I believe the correct concept is "to leave/abandon/forsake something or someone, but realise that you lack/need it now." This meaning fits all its occurrences in the NT.
2 Tim 4:13 Paul left his cloak at Troas but feels a lack of it/wants it now,
2 Tim 4:20 Paul left Trophimus sick at Miletus, but is feeling a need for his assistance now.
Heb 4:6 and 9 it occurs in the present passive form, speaking of the rest of God offered to men that was forsaken, but he is sorely in need of now.
Heb. 10:26 The wilfully sinning once-upon-a-time believer has abandoned the sacrifice for sins, but is sorely in need of it now.
And Jude 1:6 The angels who wanted to rule men rather than serve them, have abandoned the dwelling place they were created for but a sorely missing it now. "Dwelling place" (oikEtErion) is used twice in the Bible: once here and once in 2 Cor. 5:2
2Co 5:2
For in this we groan, earnestly desiring to be clothed upon with our house G3613 which is from heaven:
In 2 Corinthians it refers to the glorious heavenly body that saints have in heaven while awaiting Christ's return, and which will be overlaid upon our resurrected physical body.
We are told that the chains are temporally endless, not that the incarceration of the angels is temporally endless. That is why I translate it as unbreakable chains. Christ or the saints may be able to unloch the chains with the keys of the kingdom. I don't think the wording implies that the angels can never be released and forgiven. There may be some whose hearts at the judgment are broken and contrite.
Continuing the systematic study of Ephesians:
EPH 3:14-17a – “For this reason I kneel before the Father, from whom his whole family in heaven and on earth derives its name. I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith.”
“For this reason I kneel before the Father” – Paul prays for the Ephesians not to be discouraged; Barclay notes that this apparently continues the line of thought that began in v.1, and he thinks kneeling indicates the great urgency felt by Paul
“from whom his whole family in heaven and on earth derives its name” – I have no idea what name Paul has in mind—and neither did Barclay
“I pray that out of his glorious riches” – Paul referred to the riches of Christ in Eph.3:8, 2:4&7 and 1:18
“he may strengthen you with power” – God’s power was cited in Eph. 3:7 & 1:19, where it referred to raising Christ from the dead
“through his Spirit in your inner being” – the Spirit was mentioned in Eph. 3:5, 2:18 & 22 and 1:13
“so that Christ may dwell in your hearts through faith” – this truth is found in Rev. 3:20
EPH 3:14-17a – “For this reason I kneel before the Father, from whom his whole family in heaven and on earth derives its name. I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith.”
“For this reason I kneel before the Father” – Paul prays for the Ephesians not to be discouraged; Barclay notes that this apparently continues the line of thought that began in v.1, and he thinks kneeling indicates the great urgency felt by Paul
“from whom his whole family in heaven and on earth derives its name” – I have no idea what name Paul has in mind—and neither did Barclay
“I pray that out of his glorious riches” – Paul referred to the riches of Christ in Eph.3:8, 2:4&7 and 1:18
“he may strengthen you with power” – God’s power was cited in Eph. 3:7 & 1:19, where it referred to raising Christ from the dead
“through his Spirit in your inner being” – the Spirit was mentioned in Eph. 3:5, 2:18 & 22 and 1:13
“so that Christ may dwell in your hearts through faith” – this truth is found in Rev. 3:20
A literal English translation of the Greek -
Eph 3:12 In whom (ἐν ᾧ) we are having (ἔχομεν) the boldness (τὴν παρρησίαν) and the access (καὶ τὴν προσαγωγὴν) at-rest-in confidence (ἐν πεποιθήσει, dative singular feminine) through-from the faith of him (διὰ τῆς πίστεως αὐτοῦ).
Eph 3:13 Wherefore (διὸ) I am desiring (αἰτοῦμαι) ye not keep on fainting (μὴ ἐκκακεῖν) at-rest-in/because of the tribulations of me (ἐν ταῖς θλίψεσίν μου) over you (ὑπὲρ ὑμῶν), which (ἥτις, nominative feminine singular) is (ἐστὶν) your glory (δόξα ὑμῶν).
Eph 3:14 Of-from this cause (Τούτου χάριν) I am bowing (κάμπτω) my knees (τὰ γόνατά μου) toward the Father (πρὸς τὸν πατέρα ) of our Lord (τοῦ Κυρίου ἡμῶν) Jesus Christ (Ἰησοῦ Χριστοῦ,),
Eph 3:15 out of whom (ἐξ οὗ) a whole family (πᾶσα πατριὰ) in heaven (ἐν οὐρανοῖς) and upon earth (καὶ ἐπὶ γῆς) is being named (ὀνομάζεται),
Eph 3:16 In order that (ἵνα) he would grant (δῴη, aorist active subjunctive) to you (ὑμῖν), according to the riches (κατὰ τὸν πλοῦτον) of his glory (τῆς δόξης αὐτοῦ), with might (δυνάμει) to be strengthened (κραταιωθῆναι) through-from his Spirit (διὰ τοῦ πνεύματος αὐτοῦ) into the inner man (εἰς τὸν ἔσω ἄνθρωπον, eis + acc. = into);
Eph 3:17 To dwell (κατοικῆσαι, aorist active infinitive) the Christ (τὸν Χριστὸν) through-from the faith (διὰ τῆς πίστεως) at-rest-in your hearts (ἐν ταῖς καρδίαις ὑμῶν); at-rest-in love (ἐν ἀγάπῃ) you having been rooted (ἐρριζωμένοι, perfect passive participle ) and having been grounded (καὶ τεθεμελιωμένοι, perfect passive participle),
Eph 3:18 In order that (ἵνα) you may be able (ἐξισχύσητε, aorist active subjunctive) to comprehend (καταλαβέσθαι, aorist middle infinitive) with all the saints (σὺν πᾶσιν τοῖς ἁγίοις) what (τί) is the breadth (τὸ πλάτος), and length (καὶ μῆκος), and depth (καὶ βάθος), and height (καὶ ὕψος)
Eph 3:19 And to know (γνῶναί τε, aorist active infinitive) the (τὴν) surpassing (ὑπερβάλλουσαν, present active participle) the knowledge (τῆς γνώσεως) love of the Christ (ἀγάπην τοῦ Χριστοῦ), in order that ( ἵνα) ye might be filled (πληρωθῆτε, aorist passive subjunctive) into all (εἰς πᾶν) the fulness (τὸ πλήρωμα) of the God (τοῦ θεοῦ)
My own paraphrase of the Greek text -
3:12 In our union with [Christ] we keep on having the boldness and the access to the Father as we rest in confidence that comes through His faith/faithfulness.
13 Because of this my present desire is that you stop being intimidated by my tribulations suffered on your behalf. This is your glory: not to be intimidated by my tribulations.
14 This is the reason I am kneeling before the Father of our Lord Jesus Christ, 15 out of whom a whole family in the heavens and upon the earth is being named.
16 I am kneeling before the Father with the intent that, according to the riches of His glory, He would grant to you
a) to be strengthened into the inner man by His power through His Spirit;
b) 17 Christ to dwell in your hearts through the faith, you having been rooted and grounded in love,
18 in order that you may be able
i) to comprehend with all the saints what is the breadth and the length and the depth and the height of His love,
ii) 19 and to experience the love of God that surpasses knowledge, in order that you might be filled into all the fulness of God.
To be continued....
Eph 3:12 In whom (ἐν ᾧ) we are having (ἔχομεν) the boldness (τὴν παρρησίαν) and the access (καὶ τὴν προσαγωγὴν) at-rest-in confidence (ἐν πεποιθήσει, dative singular feminine) through-from the faith of him (διὰ τῆς πίστεως αὐτοῦ).
Eph 3:13 Wherefore (διὸ) I am desiring (αἰτοῦμαι) ye not keep on fainting (μὴ ἐκκακεῖν) at-rest-in/because of the tribulations of me (ἐν ταῖς θλίψεσίν μου) over you (ὑπὲρ ὑμῶν), which (ἥτις, nominative feminine singular) is (ἐστὶν) your glory (δόξα ὑμῶν).
Eph 3:14 Of-from this cause (Τούτου χάριν) I am bowing (κάμπτω) my knees (τὰ γόνατά μου) toward the Father (πρὸς τὸν πατέρα ) of our Lord (τοῦ Κυρίου ἡμῶν) Jesus Christ (Ἰησοῦ Χριστοῦ,),
Eph 3:15 out of whom (ἐξ οὗ) a whole family (πᾶσα πατριὰ) in heaven (ἐν οὐρανοῖς) and upon earth (καὶ ἐπὶ γῆς) is being named (ὀνομάζεται),
Eph 3:16 In order that (ἵνα) he would grant (δῴη, aorist active subjunctive) to you (ὑμῖν), according to the riches (κατὰ τὸν πλοῦτον) of his glory (τῆς δόξης αὐτοῦ), with might (δυνάμει) to be strengthened (κραταιωθῆναι) through-from his Spirit (διὰ τοῦ πνεύματος αὐτοῦ) into the inner man (εἰς τὸν ἔσω ἄνθρωπον, eis + acc. = into);
Eph 3:17 To dwell (κατοικῆσαι, aorist active infinitive) the Christ (τὸν Χριστὸν) through-from the faith (διὰ τῆς πίστεως) at-rest-in your hearts (ἐν ταῖς καρδίαις ὑμῶν); at-rest-in love (ἐν ἀγάπῃ) you having been rooted (ἐρριζωμένοι, perfect passive participle ) and having been grounded (καὶ τεθεμελιωμένοι, perfect passive participle),
Eph 3:18 In order that (ἵνα) you may be able (ἐξισχύσητε, aorist active subjunctive) to comprehend (καταλαβέσθαι, aorist middle infinitive) with all the saints (σὺν πᾶσιν τοῖς ἁγίοις) what (τί) is the breadth (τὸ πλάτος), and length (καὶ μῆκος), and depth (καὶ βάθος), and height (καὶ ὕψος)
Eph 3:19 And to know (γνῶναί τε, aorist active infinitive) the (τὴν) surpassing (ὑπερβάλλουσαν, present active participle) the knowledge (τῆς γνώσεως) love of the Christ (ἀγάπην τοῦ Χριστοῦ), in order that ( ἵνα) ye might be filled (πληρωθῆτε, aorist passive subjunctive) into all (εἰς πᾶν) the fulness (τὸ πλήρωμα) of the God (τοῦ θεοῦ)
My own paraphrase of the Greek text -
3:12 In our union with [Christ] we keep on having the boldness and the access to the Father as we rest in confidence that comes through His faith/faithfulness.
13 Because of this my present desire is that you stop being intimidated by my tribulations suffered on your behalf. This is your glory: not to be intimidated by my tribulations.
14 This is the reason I am kneeling before the Father of our Lord Jesus Christ, 15 out of whom a whole family in the heavens and upon the earth is being named.
16 I am kneeling before the Father with the intent that, according to the riches of His glory, He would grant to you
a) to be strengthened into the inner man by His power through His Spirit;
b) 17 Christ to dwell in your hearts through the faith, you having been rooted and grounded in love,
18 in order that you may be able
i) to comprehend with all the saints what is the breadth and the length and the depth and the height of His love,
ii) 19 and to experience the love of God that surpasses knowledge, in order that you might be filled into all the fulness of God.
To be continued....
1. v. 12 On-going union with Jesus Christ gives us an on-going boldness and access to our heavenly Father, the Triune God.
2. v. 12 Our on-going communion with Jesus Christ derives from our on-going confidence in His covenant faithfulness. He has proven His covenant faithfulness through fulfilling God's promises to send us a Saviour.
3. v. 13 Why does Paul want the disciples to stop being intimidated by news of His sufferings for the gospel? Because no matter what befalls us, through Christ (by grace through faith) we enjoy continuous access into the Father's presence.
4. v. 13 What is the antecedent of "which (ἥτις)" in verse 13. It needs to be a feminine singular noun. There are several feminine singular nouns preceding ἥτις : "the boldness", "the access", and "the faith"
Eph 3:12 In whom (ἐν ᾧ) we are having (ἔχομεν) the boldness (τὴν παρρησίαν) and the access (καὶ τὴν προσαγωγὴν) at-rest-in confidence (ἐν πεποιθήσει, dative singular feminine) through-from the faith of him (διὰ τῆς πίστεως αὐτοῦ).
Eph 3:13 Wherefore (διὸ) I am desiring (αἰτοῦμαι) ye not keep on fainting (μὴ ἐκκακεῖν) at-rest-in/because of the tribulations of me (ἐν ταῖς θλίψεσίν μου) over you (ὑπὲρ ὑμῶν), which (ἥτις, nominative feminine singular) is (ἐστὶν) your glory (δόξα ὑμῶν).
Boldness seems to be the best candidate.
2Ti 1:7 For God has not given us the spirit of fear; but [the Spirit] of power, and of love, and of a sound mind.
The Spirit of power and of love and of a sound mind, the Spirit of boldness, is our glory.
5. v. 14 Out of the Father of our Lord Jesus Christ a whole family in the heavens and upon the earth is being named. There are creatures in heaven being named out of the Father, and creatures upon the earth being named out of the Father.
Luk 3:38 Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.
Job 1:6 Now there was a day when the sons of God ( בְּנֵי הָאֱלֹהִים , BNeY Ha-eLoHiYM) came to present themselves before the LORD, and Satan came also among them.
What is the name of God's family? The children of Elohiym.
6. v. 16 Paul is kneeling, beseeching the Father that, according to the infinite glory of the Holy Spirit, He would grant the intimidated saints to be emboldened/strengthened by the Spirit of power, of love and of a sound mind entering from the person's spirit into the inner man, into the soul.
7. v. 17 How is this Holy Spirit boldness activated in us whose spirit is willing but whose flesh is weak? We bring Christ into our inner man by believing He is in us and we are in Him, after we have been fully persuaded of His love for us, having been rooted and grounded in His love, through the word of his cross.
Gal 3:1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?
1Co 2:2 For I determined not to know any thing among you, save Jesus Christ, and him crucified.
8. v. 18 Why does Paul want us to keep Jesus Christ in our knowledge, believing He is in us and we are in Him? Because this is how we learn that His love is with us wherever we are, and there is no distance east or west, or north or south, or up or down that we can escape His love. And the more we keep Jesus in our knowledge the more we experience the love of God in reality and beyond mere theory,
18 in order that you may be able
i) to comprehend with all the saints what is the breadth and the length and the depth and the height of His love,
ii) 19 and to experience the love of God that surpasses knowledge, in order that you might be filled into all the fulness of God.
2. v. 12 Our on-going communion with Jesus Christ derives from our on-going confidence in His covenant faithfulness. He has proven His covenant faithfulness through fulfilling God's promises to send us a Saviour.
3. v. 13 Why does Paul want the disciples to stop being intimidated by news of His sufferings for the gospel? Because no matter what befalls us, through Christ (by grace through faith) we enjoy continuous access into the Father's presence.
4. v. 13 What is the antecedent of "which (ἥτις)" in verse 13. It needs to be a feminine singular noun. There are several feminine singular nouns preceding ἥτις : "the boldness", "the access", and "the faith"
Eph 3:12 In whom (ἐν ᾧ) we are having (ἔχομεν) the boldness (τὴν παρρησίαν) and the access (καὶ τὴν προσαγωγὴν) at-rest-in confidence (ἐν πεποιθήσει, dative singular feminine) through-from the faith of him (διὰ τῆς πίστεως αὐτοῦ).
Eph 3:13 Wherefore (διὸ) I am desiring (αἰτοῦμαι) ye not keep on fainting (μὴ ἐκκακεῖν) at-rest-in/because of the tribulations of me (ἐν ταῖς θλίψεσίν μου) over you (ὑπὲρ ὑμῶν), which (ἥτις, nominative feminine singular) is (ἐστὶν) your glory (δόξα ὑμῶν).
Boldness seems to be the best candidate.
2Ti 1:7 For God has not given us the spirit of fear; but [the Spirit] of power, and of love, and of a sound mind.
The Spirit of power and of love and of a sound mind, the Spirit of boldness, is our glory.
5. v. 14 Out of the Father of our Lord Jesus Christ a whole family in the heavens and upon the earth is being named. There are creatures in heaven being named out of the Father, and creatures upon the earth being named out of the Father.
Luk 3:38 Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.
Job 1:6 Now there was a day when the sons of God ( בְּנֵי הָאֱלֹהִים , BNeY Ha-eLoHiYM) came to present themselves before the LORD, and Satan came also among them.
What is the name of God's family? The children of Elohiym.
6. v. 16 Paul is kneeling, beseeching the Father that, according to the infinite glory of the Holy Spirit, He would grant the intimidated saints to be emboldened/strengthened by the Spirit of power, of love and of a sound mind entering from the person's spirit into the inner man, into the soul.
7. v. 17 How is this Holy Spirit boldness activated in us whose spirit is willing but whose flesh is weak? We bring Christ into our inner man by believing He is in us and we are in Him, after we have been fully persuaded of His love for us, having been rooted and grounded in His love, through the word of his cross.
Gal 3:1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?
1Co 2:2 For I determined not to know any thing among you, save Jesus Christ, and him crucified.
8. v. 18 Why does Paul want us to keep Jesus Christ in our knowledge, believing He is in us and we are in Him? Because this is how we learn that His love is with us wherever we are, and there is no distance east or west, or north or south, or up or down that we can escape His love. And the more we keep Jesus in our knowledge the more we experience the love of God in reality and beyond mere theory,
18 in order that you may be able
i) to comprehend with all the saints what is the breadth and the length and the depth and the height of His love,
ii) 19 and to experience the love of God that surpasses knowledge, in order that you might be filled into all the fulness of God.
It is interesting to compare the NIV with the more literal translation. For example, in v. 12 I note that the NIV moved "through the faith of him " from the end to the beginning, it changed "of him" which sound's like Christ's faith to "in him" which agrees with the first "in whom", and it changed the noun phrase "having access" to the verb phrase "may approach".
I like how you note the New Covenant is God's promise to save all who accept Jesus as Messiah, which updated the covenants with Noah in Gen 9:9, with Abraham in Gen. 17:7, and with Moses in Exo. 19:5. And as usual, I like both "confidence" and "boldness". Not sure why the NIV "freedom" was used, although I can see that it is implicit.
I guess "children of Elohim" works as the name for God's family based on Hebrew, but because of the covenant update, would "children of theos" (Rom. 8:14-16) or simply "theists" not be better? Regarding boldness (v.17), I think it is also based on belief that heaven will be worth any suffering experienced during our earthly existence (Rom. 8:18). Regarding the prayer (v.18-19): As an old hymn sang:
"Of the themes that men have known, One supremely stands alone;
Thro' the ages it has shown, 'Tis His wonderful, wonderful love.
Love is the theme, love is supreme;
Sweeter it grows, glory bestows;
Bright as the sun ever it glows!
Love is the theme, eternal theme!"
I like how you note the New Covenant is God's promise to save all who accept Jesus as Messiah, which updated the covenants with Noah in Gen 9:9, with Abraham in Gen. 17:7, and with Moses in Exo. 19:5. And as usual, I like both "confidence" and "boldness". Not sure why the NIV "freedom" was used, although I can see that it is implicit.
I guess "children of Elohim" works as the name for God's family based on Hebrew, but because of the covenant update, would "children of theos" (Rom. 8:14-16) or simply "theists" not be better? Regarding boldness (v.17), I think it is also based on belief that heaven will be worth any suffering experienced during our earthly existence (Rom. 8:18). Regarding the prayer (v.18-19): As an old hymn sang:
"Of the themes that men have known, One supremely stands alone;
Thro' the ages it has shown, 'Tis His wonderful, wonderful love.
Love is the theme, love is supreme;
Sweeter it grows, glory bestows;
Bright as the sun ever it glows!
Love is the theme, eternal theme!"
EPH 3:17b-19 – “And I pray that you, being rooted and established in love, may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge—that you may be filled to the measure of all the fulness of God.”
“And I pray that you, being rooted and established in love” – perhaps the context of this prayer is 1Cor. 13:1-13 or Rom. 5:5-8 or even John 13:34-35.
“may have power, together with all the saints, to grasp” - power to grasp means ability to understand, which Paul hopes all Christians will have
“how wide and long and high and deep is the love of Christ” – not sure if Paul is referring to two or four physical dimensions, but he surely means to portray the spiritual dimension of infinite divine love
“and to know this love that surpasses knowledge” – although the infinite or supernatural is beyond the ability of finite and fallible humans to comprehend, Paul prays for maximum maturity in this regard, and he tells how to achieve it in the next chapter
“that you may be filled to the measure of all the fulness of God” – maximum earthly Christ-likeness is viewed as being filled with the Holy Spirit; again Rom. 5:5-8 may be helpful context—and persevering Spirit-filling should be assumed to be intended, as indicated in Eph. 6:10-18
“And I pray that you, being rooted and established in love” – perhaps the context of this prayer is 1Cor. 13:1-13 or Rom. 5:5-8 or even John 13:34-35.
“may have power, together with all the saints, to grasp” - power to grasp means ability to understand, which Paul hopes all Christians will have
“how wide and long and high and deep is the love of Christ” – not sure if Paul is referring to two or four physical dimensions, but he surely means to portray the spiritual dimension of infinite divine love
“and to know this love that surpasses knowledge” – although the infinite or supernatural is beyond the ability of finite and fallible humans to comprehend, Paul prays for maximum maturity in this regard, and he tells how to achieve it in the next chapter
“that you may be filled to the measure of all the fulness of God” – maximum earthly Christ-likeness is viewed as being filled with the Holy Spirit; again Rom. 5:5-8 may be helpful context—and persevering Spirit-filling should be assumed to be intended, as indicated in Eph. 6:10-18