to work with real effect: to put power to work and produce an actual result, not merely to be busy or active.
The verb is built from words meaning "in" and "work," and its whole force is potent, result-producing operation. It never means simply being busy; it means acting in a way that makes something actually happen. Everyday Greek used it for medicines that work, troops that are effective, and money that yields a return.
In the New Testament the word narrows sharply. When a person is the one doing the working, that person is almost always God, and sometimes Christ or the Spirit. God works healing, raises Christ from the dead, hands out gifts, and even reaches into a believer's own willing and doing. The one striking exception keeps the pattern rather than breaking it: in Ephesians the same word is turned against Satan, the spirit now at work in those who refuse God, a deliberate dark mirror of God's own working.
The other half of the picture is what the word says about things that are not persons. Faith, prayer, God's power, his message, and on the dark side sin, death, and lawlessness are all described as being at work and producing effects. Paul's wording keeps hinting that these forces do not run on their own steam: they are operating because a personal power, God or his enemy, stands behind them.
So one verb quietly carries a whole outlook: real change in the world is not ordinary effort but power at work, and in these letters the source of that power is almost never simply a human being.
Nuances
Disputed
Whether the New Testament medio-passive forms of this verb (used of faith, prayer, comfort, sin, death, the word, and the mystery of lawlessness) are genuine middles meaning simply "is at work," or passives meaning "is being set in operation" by a suppressed personal agent (God or Satan).
- majorityThe forms are intransitive middles: the impersonal subject is itself at work and effective, and any divine or demonic agent behind it is supplied by the surrounding context, not carried in the verb. In the present system the middle and passive are morphologically identical, so no grammatical proof favors the passive, and Greek regularly uses the middle for impersonal subjects coming into operation.; BDAG, s.v. ἐνεργέω, sense 1.b; Georg Bertram, "ἐνεργέω κτλ.," TDNT II:652-654; Douglas J. Moo, The Letter of James (Pillar NTC; Eerdmans, 2000), 247; Peter T. O'Brien, Colossians, Philemon (WBC 44; Word, 1982), 91-92
- minorityThe forms are passive: the impersonal subject "is made to work" by a hidden personal agent, so divine or demonic causation is written into the verb itself. This rests on the observed pattern that Paul uses the active only of personal supernatural agents (God, Christ, Spirit, once Satan) and the medio-passive only of impersonal realities.; J. Armitage Robinson, St. Paul's Epistle to the Ephesians (Macmillan, 1904), note "On ἐνεργεῖν and its cognates," 241-247; Kenneth W. Clark, "The Meaning of ἐνεργέω and καταργέω in the New Testament," in The Gentile Bias and Other Essays (NovTSup 54; Brill, 1980), 183-191; J. B. Mayor, The Epistle of St. James, 2nd ed. (Macmillan, 1897), 171-173