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 (hyperbole) 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.

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 Eph. 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 Eph. 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 original).

Chrestotes "kindness" occurs fourteen times in the Septuagint version and consistently

translates variants of the Hebrew tob meaning "good" or "goodness", e.g. Psa. 21: 3

and 106: 5.  Some of the translations of chrestos and chrestotes are suggestive:

"easy" (Matt. 11: 30);  "gracious" (I 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. Here, the epistle of the

Mystery 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 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.