beyond the powers of human language to describe.  Huperballo is composed of

huper `over' and ballo `to throw'.  There are four derivatives from ballo in

Ephesians that seem to grow in richness when seen together.  Two are used of the

Lord in His grace, and two of the evil one in his attack.  We were chosen in Him

`before the overthrow (katabole) of the world' (Eph. 1:4).  We look forward to

the ages to come, to exceeding (huperballo) riches of grace (Eph. 2:7).  There

is an enemy, named the devil (diabolos) to whom we should give no place (Eph.

4:27) and this enemy has fiery darts (belos) all of which are extinguished by

the shield of faith (Eph. 6:16).

Those who are blessed in the huper or super-heavens (Eph. 1:20,21) are

blessed huper, or exceedingly above the comprehension of the human mind.  The

exceeding riches of His grace that are to be exhibited to us in the ages to come

will be manifested in a peculiarly gracious way.  Grace, charis, has already

been exhibited toward us in our salvation (Eph. 2:8); and grace is the very

denomination of the present dispensation (Eph. 3:2).  The glory of His grace and

the riches of His grace are the moving causes of our acceptance and redemption

(Eph. 1:6,7), the very word `made accepted' being charitoo.  Even the

forgiveness of Ephesians 4:32, whether that of God extended to us, or of one

believer to another, is charizomai.  These are all references to what is past or

present, but Ephesians 2:7 refers to the future.  The grace that saved, that

forgave, that accepted, is the grace that will prompt the Divine kindness.  This

is one of the fruits of the Spirit (Gal. 5:22), where the Greek word is used as

a near synonym with goodness, and where in Titus 3:4 it is a near synonym with

`philanthropy' (see the Greek original).

Chrestotes `kindness' occurs fourteen times in the Septuagint version and

consistently translates variants of the Hebrew tob meaning `good' or `goodness',

e.g. Psalm 21:3 and 106:5.  Some of the translations of chrestos and chrestotes

are suggestive: `easy' (Matt. 11:30); `gracious' (1 Pet. 2:3); `goodness' (Rom.

11:22) and `gentleness' (Gal. 5:22).  The idea of future glory has been so

coloured by magnificence and splendour, that the fact that the goal of the ages

is expressed in terms of home and family is likely to be lost sight of, or

relegated to the background.  Ephesians brings into relation with the highest

position of glory such lovely and homely things as `gentleness', being `easy',

and `kindness'.

Whenever it falls to our lot to interview or to be interviewed by the

great and the wealthy, there is, however hidden, an element of uneasiness and

the sense of an ordeal.  All this is absent from the believer's mind as he

contemplates this most high and holy introduction.  `Made meet' for the

inheritance of the saints in light; `accepted' in the Beloved, having not only

access, but `boldness and access with confidence', he looks to be presented

faultless and with joy, and then when the presentation is over, not to feel

strange among his celestial associates, not to be overawed by the presence of

principalities and powers, but to be `easy', to be treated with overwhelming

kindness, all because we are viewed by the Father as being not `through' as the

A.V. reads, but `in Christ Jesus'.  Thus ends the section which visualizes a

throne, a seated position in heavenly places, a glory far above all!  Thus ends

this amazing revelation of supernal glory, not on the note of overwhelming

brilliance, but on the lovely and lowly note of kindness, a kindness that sets

us at `ease'; a kindness greater in richness but not different in kind from that

we are enjoined to show to one another here and now.