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Studies in the Epistles of the Mystery.
#12.
To the praise of the glory of His grace" (Eph. 1: 6).
(See member A | a of Structure, Volume IV/V, page 1).
pp. 17 - 20
We have now completed the review of the blessings peculiarly related to the Father in
these opening verses. The reader will remember that we started this section with the
words, "Blessed be the God and Father of our Lord Jesus Christ, Who hath blessed us
with every spiritual blessing in the heavenlies in Christ." We conclude with an exact
parallel, Praise taking the place of Blessed, and Accepted in the Beloved taking the place
of All spiritual blessings . . . . . in Christ. Thus do we begin and end with praise and
glory; no room anywhere for the intrusion of self, all is of grace and all unto glory.
The word translated "Praise" occurs but three times in Ephesians; in 1: 6, 12, and 14.
We have already pointed out the way in which this threefold praise follows the
recounting of the blessings which flow to us from the Father, the Son and the Holy Spirit.
The three passages differ in one respect, that whereas in verse 6 we have "to the praise of
the glory of His grace," in verses 12 and 14 it is, "to the praise of His glory." The
inspired Word never misuses a single syllable. To those who bow before its every
utterance, its every utterance speaks volumes. Glory, of itself, does not come so
prominently before the mind in contemplating that wondrous love which chose us in
Christ before the overthrow of the world, which predestinated us to sonship, which made
us accepted in Beloved, but grace does. Here grace is glorified. The prospects opened
out by the revelation concerning the fulness of the seasons (verse 10), and the inheritance
(verse 11), and of the acquirement of the purchased possession (verse 14), while
presupposing grace, very emphatically bring before us glory. Hence among the reasons
for the change is the influence of the view point; past and present--grace; future--glory.
The expression, "The glory of His grace," has been often rendered "His glorious
grace"; while we must be ever mindful of the fact that all language is replete with figures
of speech, and that a slavish adherence to literality may be in some degree untrue to
meaning, yet we sometimes feel that the believer is robbed of much real instruction and
teaching by too easily assuming the presence of figures which necessitate the setting
aside of some of the words of God. We very seriously question whether we are nearer
the mind of God when we translate Rom. 5: 2, "And rejoice in God's glorious hope," or
II Cor. 4: 6, "The knowledge of the glorious God," or Titus 2: 13, "The glorious
appearing."
Look at Rom. 6: 4, "Like as Christ was raised up from the dead by the GLORY of
the Father." To add the word "power," and read "glorious power" is a serious
responsibility. Can we not believe that the glory of God is a real power of itself? Then
again in Eph. 1: 17, "The Father of glory" leaves room for the Spirit of God to teach us
further and fuller, but to translate "glorious Father" shuts out all further progress in
understanding. Praise in Eph. 1: 6 is directed to the glory of His grace. This by no