From the MLJ Archive

Dr. Martyn Lloyd-Jones: I should like to call your attention this morning to the last phrase in the 14th verse of the first chapter of Paul's epistle to the Ephesians, the epistle to the Ephesians, chapter one and the last phrase in the 14th verse: "unto the praise of his glory." Now obviously that connects with what has been going before. So I will start reading at the beginning of verse 13.

"In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory." Now we consider this morning that final phrase. We must stop at this and consider it.

I'm almost tempted to ask a question. There are many present, most indeed present probably have been attending regularly as we have thus been working our way through this tremendous introduction to this great epistle to the Ephesians. And many were present last Sunday morning when we looked at that statement about the Holy Spirit being the earnest of our inheritance until the redemption of the purchased possession.

The question I'm tempted to ask is how many expected that this morning we would be going on to verse 15, and that we had finished with verse 14? That we had indeed finished with this entire great introductory statement? But we haven't. The Apostle doesn't stop at the words "purchased possession." He adds this: "unto the praise of his glory."

And this is no mere addition. This is no mere idle addition. The Apostle doesn't throw in these words just to make a statement appear to be complete from the literary standpoint. This phrase is an essential part of the Apostle's teaching. It is as much a part of his teaching as all that we've been considering about the sealing of the Spirit and about the earnest of the Spirit.

Indeed, you notice that the Apostle has already used this selfsame phrase. He has used this phrase before in verse six, where he says, "to the praise of the glory of his grace." He has done it again in verse 12, "that we should be to the praise of his glory, who first trusted in Christ." And here it is once more.

You can, if you like, divide up this great statement into three sections: the section ending at verse six, the section ending at verse 12, and the section that ends here at verse 14. And the important thing for us to observe is that the Apostle ends each one of the sections on precisely the same note. He is not content merely with making his statements; he must add this to it. It is all to the praise of the glory of God's grace.

And therefore we cannot pass on to verse 15—indeed it would be very wrong of us to do so—without giving the due weight and importance to this statement which the Apostle obviously intended. Because here in this last phrase, he reaches again one of his climaxes. He brings us up to the point which he regards as being most important.

Now, it wouldn't be a bad thing therefore for us this morning just to look in general once more at this tremendous statement which we've been considering at our leisure, beginning at verse three and going on to the end of this verse 14. For those who are interested in statistics, this is incidentally the 27th Sunday morning that we've been looking at these first 14 verses of this epistle.

Now, you notice that certain things stand out very prominently. One of them is the way in which the Apostle ends each section with this phrase about the praise of his glory, or the glory of his grace. And the other striking thing is, of course, the constant reference to our Lord and Savior Jesus Christ. In these 14 verses, the Apostle makes 15 references to the Lord.

Or if you like to consider it in terms of the 12 verses from verse three to the end of verse 14, he refers to him 12 times. "Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ." And on he goes, repeating the name, bringing us back to it.

You remember how in the 10th verse we emphasized that "in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in heaven and which are in earth, even in him." It's all, always, everywhere in him. In other words, the Apostle can't deal with these matters without always being conscious of two things: one is the Lord Jesus Christ, and the other is the glory of God the Father.

Now, it may be an idle thing to do to compare these things and to ask which of these two should come first, which of them should have priority? There is a sense in which that is a foolish question. There is another sense in which it's a very important question. And if one is to come before the other, the one that comes first is this: the praise of his glory, the glory of God, the glory of the Father.

Now, we read together just now that great 17th chapter of the Gospel according to Saint John, in order that we might remind ourselves of that fact, and how that was the supreme thing in the mind and the consciousness and all the life and ministry of our blessed Lord and Savior himself. It was the thing about which he was always concerned. It was the dominating motive of his life.

He had come to glorify God, to glorify his Father. And nothing he desired more than to be glorified himself in turn by the Father, and that he might go back to share the glory which he had shared and enjoyed with him before the foundation of the world. Very well, then, I say all this by way of introduction—a kind of epilogue if you like—for asking you to pause with me for a moment and not to rush on to verse 15.

Every single statement in this tremendous assertion of the Apostle is of supreme significance. And indeed, we cannot have enjoyed truly all that he's been stating in this massive asseveration, unless we see it all in the light of this final phrase: "to the praise of his glory." Very well, then, let us pause and look at this, and let me try to help our thinking by putting it in the form of some two or three propositions.

The first is this: the glory of God must be the starting point of all our thought, and it must always be the test of all our thinking. Here, I say, is the place that we must begin. The entire realm of our thought must always start from this. And our particular thinking about any particular doctrine must always be estimated and assessed finally in terms of its relationship to this controlling, covering conception of the glory of God.

Now, I don't know what you feel, my good friends, but more and more, I have a feeling that this is perhaps the point of all points at which we tend to fail most lamentably at this present hour. And here obviously, I'm not speaking of the world, I'm speaking of the church. I'm speaking of Christian people. There is nothing perhaps of which we're more guilty than this.

I think I've told you before of the shock I received some 25 years ago when I picked up a book which had rather a striking and arresting title. The title was "Religion without God." And I said to myself, what does this mean? You can't have religion without God. But of course, the man was able to prove very easily and very clearly in his book not only that you can have religion without God, but that indeed much religion, if not most religion, is often entirely without God.

In other words, people tend to assume God. They take God for granted. They're so busy with their religion often that God is quite forgotten and really doesn't enter into their thought and into their conceptions. And I think many of us would be rather amazed and surprised if we started to analyze ourselves in the light of this, and if we asked ourselves, strange and alarming though it may sound, where does God come into our life and into our thinking?

Obviously, if we're wrong at this point, we're going to be wrong everywhere else. Now, let me give you some illustrations to show you this terrible danger. The point I'm trying to make is that all our thinking must be governed by our conception of the glory of God, and that if the glory of God does not enter into our every particular doctrine, every idea and every thought that we have, well, then that thought and that doctrine is quite defective.

Now, let me take an illustration at random. Let's imagine for instance that we began to have a discussion about the doctrine of sin. Let's imagine that somebody propounded this question for discussion: What is sin? There's a lot of talk about sin, but what do we mean exactly by sin? Now, I imagine that large numbers of people who are Christians would say, and would confine themselves entirely to this: they would say that sin of course means certain actions, certain sins of which we're guilty, certain things which we do which are wrong.

They would think of certain things which we feel condemned for after we have done them, certain things which get us down and certain things which make us miserable afterwards, and about which we feel that we wish that we hadn't done them. Now, am I being unfair when I suggest that speaking generally, that would probably be the answer that we should get if we asked what you mean by sin?

We tend to think of sin in terms of sins: actions, things we do, and things from which we suffer consequences. In other words, our tendency is to think of sin entirely in terms of ourselves, our own actions and our own reactions. But that's not the biblical view of sin. What is sin? Well, sin is this: the essence of sin is not to give unto God the glory that is due unto his holy name. That's sin.

And if that doesn't come into our conception and our definition of sin, well then I suggest our whole view of sin is entirely inadequate, is indeed even dangerous. Because you see, there are men and women out in the world who don't believe in God at all, who in a sense can have said everything that we tend to say. They know that they do things they shouldn't do. They've got their moral codes and their moral standards.

They know what it is to suffer from remorse and to suffer the consequences of certain actions. The world in a sense is full of that kind of thing. So that isn't what makes sin sin. The essence of sin is a wrong relationship to God. Now, we are reminded of that in that first question of the Shorter Catechism drawn up by the Westminster Assembly 300 years ago. It tells us that "the chief end of man is to glorify God and to enjoy him forever."

So you see, sin essentially is not to glorify God. Now, I'm simply asking an obvious question, and yet I think you'll agree with me that it needs to be asked: How often do we remind ourselves that that is the meaning of sin? And how often, when we're on our knees even in the presence of God, do we remind ourselves that the real trouble about our lives is not so much that we haven't lived the life we should have lived or kept up to the standard or that we've broken our pledges and vows, but that we've been failing to glorify him?

How often do we ask him in words to forgive us for that? Now, I think we must all plead guilty. We forget the glory of God. We are so self-centered and self-concerned that the most vital thing of all is entirely left out. So our thinking at that point is not controlled by this fundamental conception. And that is why you see so many of us perhaps thought that we'd finished with verse 14. We needn't stop with "to the praise of his glory."

The great thing is the redemption of the purchased possession and so on. No, no, we must never stop without arriving back at that point. You start with God, you come down into the world and all its problems, and you go back unto God, and you're not complete until you arrive there. Well now, there's one illustration, but take another. What is our idea of salvation? How do we define Christian salvation?

How do we give an account of it? How do we give our testimony? I think again you will find that very generally, people talk of salvation once more in terms of themselves and of certain benefits that they've derived, certain experiences they've had, certain happiness that has come into their life, how everything is now different with them. And they stop at that.

Thank God that all those things are perfectly true and are essential parts of salvation. But surely if we stop at that, we are missing the greatest and the most wonderful thing of all in salvation itself. The great thing about salvation is that it restores men to a right relationship to God. You go back and read even in the Gospels, the early preaching. John the Baptist calls people to repentance. Why? Well, because they're in a wrong relationship to God.

Our Lord and Savior Jesus Christ does exactly the same thing. The thing they urge people to do is to escape from the wrath to come. It isn't to get put right in this respect or that or to feel happier or better; the wrath of God is upon them. Escape, they say. In other words, you see, the whole preaching here is in terms of the glory of God.

And the Apostle Paul in bidding farewell to the elders of the church at Ephesus, you remember he sums up his whole ministry to them. He says, "let me remind you that I was with you, preaching to you day and night and going about from house to house with weeping and tears." And he says, "you remember my message; it was this: 'repentance toward God and faith toward our Lord Jesus Christ'."

What is the message of salvation? It is this: that "God was in Christ reconciling the world unto himself." You see, it's always in terms of God. And so I could take you through every single Christian doctrine. We might consider the doctrine of man this morning, and we'd have to come to the same point. No definition of man, no idea of man is correct and adequate unless it's in terms of the glory of God.

And so on, we could go through the entire gamut of Christian doctrine. And I could show you in each particular case that unless it always comes back to this, it is somewhere or another defective and it will eventually lead to confusion and to error and the last state will be worse than the first. So you see the importance of pausing at this phrase: "unto the praise of his glory."

That's the prime object of salvation. My dear friends, whatever may happen to you and to me, whatever our moods and states and feelings, the supreme object of Christian salvation is to glorify God. But the particular thing that the Apostle is emphasizing here and to which I call your attention is this: that you and I are to live to the glory of God.

And that all that happens to us as Christians is designed to promote and to proclaim the glory of God. And that is why you see at every single pause he comes to, at every single section, he's bound to say it. He's been describing in the first section the predestination and calling of God, and it's all, he says, "to the praise of the glory of his grace."

In the second section, his emphasis has been especially upon the work of the Son, and that God's great purpose in this dispensation is to bring together, to reunite in one all things, both which are in heaven and on earth, even in him. And then he comes to this particular theme that we've been looking at the last few weeks: how the Jew and the Gentile are being brought together.

"We first," says Paul, "that we should be to the praise of his glory, who first trusted in Christ." It first came to us who are Jews, says the Apostle. The gospel first came to us and some of us have believed it, and we are to the praise of the glory of his grace. But ye also, in whom ye also trusted. And what's the object of it all? Well, it's still the same: "to the praise of his glory."

Christian Jews are to the praise of his glory, Gentile Christians are to the praise of his glory; altogether are to the praise of his glory. Well now then, let's try and see exactly what this means. You remember that astounding phrase that we read together in that 10th verse of the 17th chapter of John's Gospel at the beginning, where our blessed Lord, praying to his Father, says: "and I am glorified in them."

He says that he had glorified the Father, and now these people whom he leaves behind in the world when he goes back to the Father are to glorify him. That's our calling. That's our description of us as Christian people: we are to glorify the Lord Jesus Christ. How do we do so? We are to be the praise—to the praise of his glory. Well, I suggest in two main ways.

The first is the one I've already been mentioning, which now I want to deal with in detail: that our view of salvation should always be such that it is to the praise of his glory. Now I ask again, what is our view of salvation? Is it something small? Is it something easy? Or is it something that produces in us a sense of wonder, love, and of praise?

As we think of salvation this morning—our own salvation, Christian salvation—is it such that immediately and of necessity it ministers to the glory of God? Have we, I say, a large view of it, or is it a small view? Well, let us divide it up and put it like this. A true view of salvation is to the praise of God's glory for this reason: that we see at once that it is something which is entirely and altogether of God.

To the praise of his glory. So the way you measure your view of salvation is the amount of glory that is ascribed to God in your view. How much of it you claim is due to yourself? How much of it you think you are responsible for? Now, the extent to which you come in and what you do and what you think and your effort and your striving and your activity, to that extent you are detracting from the glory of God.

A view of salvation which is to the praise of the glory of God is a view that ascribes the entirety of salvation to him. And the Apostle, of course, has been doing that in this very section. He starts off by saying, "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." Then he starts off, "according as he hath chosen us in him," and so on and so forth.

Do we realize that we are what we are this morning, Christian people, solely and entirely and exclusively because of the grace of God? I repeat my question: where do you come in? Do you insist upon a kind of partnership? Is it a kind of synergism, or is it only the action of God? You cannot avoid this inevitable position. To give God the glory, you must give him all the glory.

His is the glory alone, and there is none in man. Now, that's the great theme of all these New Testament epistles. Remember how the Apostle puts it in a very striking phrase at the end of that first chapter of the epistle to the Corinthians. He says, "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory in the Lord."

Why is salvation such as it is? Well, he answers the question. He says, "that no man should boast." And any vestige of boasting or taking credit to ourselves is a detracting from the glory of God. It is God and God alone. He's the beginning and the end of salvation, the author and the finisher in Christ. It is entirely his.

But not only that, let us go on to a second thought. Our idea of salvation is to the praise of God's glory if we have a large view of the whole idea of salvation. Oh, how prone we are to think of it, I say, in subjective terms and to forget that the whole conception of salvation is the biggest and the greatest thing that the world has ever known.

There it was in the 10th verse, which we've already dealt with, "that in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him." What a gigantic thing it is: formed, fashioned, thought out, planned in that eternal counsel between Father, Son, and Holy Spirit.

Planned perfectly, being put into operation, and going on to that ultimate climax, "the redemption of the purchased possession." How often do we think of it like that? How often do we stand back and look at it? How often do we take a glimpse of the panorama of salvation? Oh, my dear friends, it's because we forget to do this that we don't live to the praise of his glory.

Oh, our ideas are so small, they're so self-centered, they're so subjective. Let's get out, I say, let's go up into the hills of God and view the landscape o'er, this mighty plan, this glorious scheme of salvation as originally thought in the mind of God and as it's being put into execution. The greatness of it merely in idea. But think for a moment of its greatness in execution.

Think of the greatness of salvation, I say, in its execution. Is there anything that so reveals the glory of God as this? How often do we stop to remind ourselves that man's sin, that the Fall, created a problem even in the eternal mind? That sin is not something small that can easily be covered over and dealt with.

There are so many people who think of it like that, don't they? "Oh," they say, "sin, well yes of course we admit it, but the love of God, it's all right." But it isn't all right. And if you dismiss it like that, you haven't seen the greatness of Christian salvation. You know nothing about the glory of God. This is where I see the glory of God: that though man in his folly rebelled against him and brought catastrophe upon himself, God instead of turning his back upon him looked upon him with a pitying eye.

And the problem was discussed and the Son stepped forward—if I may use an anthropomorphism—the Son stepped forward and said, "Here am I, send me." Where? Into that land of sin and woe. Into that rebellious humanity. Into that world defaced and spoiled and marred and ruined by iniquity. "Here am I, send me." And the Father sent him.

"God so loved the world that he gave his only begotten Son." You see, when you begin to think of these things, you're ministering to the praise of his glory. Yes, it involved that: the sacrifice of the Son, the Father's heart, the Father's love, allowing him to come, sending him indeed. And who can conceive of what happened in the incarnation?

He "made himself of no reputation." He left behind himself the signs of his eternal glory. He did not consider his equality of God something to be clutched at and to be held on to; he laid it aside. And he was born as a babe. Oh, you know the story, but my friends, we don't remember it often, we don't look at it again, we don't consider it with eyes that watch, we don't survey it.

We are so concerned about ourselves; our view of salvation is so small. Stand back, I say; look at it: "the praise of his glory." Down he came in the likeness of sinful flesh, in the form of a servant. Yea, he humbled himself even to the death of the cross—the shame of it all. But he did it, I say, and God laid on him the iniquity of us all.

That's what happened there. It isn't that Christ on the cross just forgives the people who condemned him to death; no, no, it's the Father making him to be sin for us, punishing sin, striking him, wounding him, yea, killing him, that you and I might be forgiven. That's the glory of God. Yes, he died, he was buried in a grave, but thank God he arose.

Delivered for our offenses, raised again for our justification. Ascended unto God and on the Day of Pentecost, the Holy Spirit sent down in order to apply all these benefits to us. That's the view of salvation that glorifies God. And you see what happens; it's happened here in this section. Salvation is as great as this, that the three persons in the blessed holy Trinity have taken an active part in it.

It isn't merely the love of God; no, no, it is the love of God, but it's the love of God sending the Son and the incarnation and all that followed. The Son has been active and the blessed Holy Spirit is active. You'll find it in this section. Verses three to six, mainly the Father. Verses seven to the end of 12, mainly the Son. Verses 13 and 14, the Holy Spirit.

Your salvation and mine involves the whole Trinity. And it's only as we remember that that we are living to the praise of his glory. But let me hasten on to something else. I'm still dealing with this subject of our views of salvation. The next way in which we glorify God by our view of salvation is this: is that we see the perfection of God's plan of salvation in meeting our exact condition and our every need just as it is.

Choosing, electing, predestinating. When we were dead in trespasses and sins, quickened. You see, it's always God. And whatever our condition, he meets us exactly where we were as the result of the fall of Adam, as the result of original sin. We're all dead in trespasses and sins. We have no spiritual life. The things of God are foolishness unto us.

"The natural man receiveth not the things of the Spirit of God." The natural mind is "enmity against God." How can such a being be saved? There's only one answer: he must be quickened. He must be given new life. He must be given new understanding. He must be given the gift of faith. And his every need is supplied exactly where he is.

It's all in this great epistle. And on it goes. Every state and condition we enter into is dealt with. We are given not only this gift of belief and of faith, we're then given assurance, "the sealing of the Spirit," and then the "earnest," the foretaste, the first fruits that we were dealing with last Sunday. It's all here: the comfort we need, the help and the strength, the power, everything provided.

What a perfect plan of salvation it is. God stooping to our weakness, mighty as he is, and giving us precisely what we need at every stage, at every step, and at every point. It is God that "worketh in you both to will and to do of his good pleasure." I know of nothing more glorious this morning than to know, whatever may be true of me, that I'm in the hands of the Great Potter, and that he is fashioning me and molding me.

Yes, he reprimands me. Things come across my path I don't like, and I'm humbled. But thank God I know that it's a part of the process. I know I needed it. There are angles that need to be rubbed off and to be removed. He's fashioning me according to the image of his Son. It's a glorious thing. Is there anything more glorious than to know and to feel that you're in the hands of God and that we are his workmanship?

That's it. It's all to the praise of his glory. And then lastly, think of its certainty. If you're not certain about it all, well, you're detracting from the glory of God. But the Apostle has just been emphasizing this. He says that God has sealed us for himself. He's put his mark on us. No man shall be able to pluck them out of my hands.

The seal is on us. It's on our foreheads. And heaven and hell cannot rob us out of the hands of God. "Nothing shall be able to separate us from the love of God which is in Christ Jesus our Lord." Oh, yes, we are sealed "until the redemption of the purchased possession." It's absolutely certain. "He which hath begun a good work in you will perform it until the day of Jesus Christ."

You know, my friends, a view of salvation which implies that man's failure can spoil God's scheme doesn't glorify God. An idea of salvation which glorifies God is one which says it's absolutely certain because it's God's, and that nothing and no one can ever upset it or frustrate it. And that's the biblical teaching. It's all to the glory of God. He starts it, he ends it. "The foundation of God standeth sure, having this seal, The Lord knoweth them that are his."

Does our view of salvation minister to the praise of his glory? Oh, my friends, let us test our views by this. Unless all our thinking is to the praise of his glory, it's wrong. We're detracting from it. It's sin. All the glory must be his, and none ours. And then the second thing: we are meant to be to the praise of his glory, not only in our thinking about salvation, but we ourselves in everything are to be the praise of his glory.

You and I should be such people that in all we do and say and all our thinking and all our activities, we should be ministering to the glory of God. And when people meet us, they should be made to think of God and of his glory. You and I are meant to be such people that the only explanation of us is God. That's what it means to glorify God.

Oh, our Lord has said it once and forever, hasn't he? He said, "Let your light so shine before men, that they may see your good works, but glorify your Father which is in heaven." So much of our activity as Christians today doesn't do that. People see us and they stop by looking at us. It isn't to be like that. Let them see your good works, but glorify your Father which is in heaven.

Which means this: that they look at us and they say, now that's extraordinary, that's marvelous, that's wonderful, what is it? And they say, it isn't man, no man. No, no, that's God. They glorify God, and as they see us, that is the result that should eventuate. But I rather want to close by putting it like this. Our experience even should be to the praise of his glory.

I mean something like this. You and I can be Christians and yet we may not minister much to the glory of God. There are some Christians who seem to spend the whole of their lives in this world bound in shallows and in miseries. They're always in trouble, they've always got problems, they're always unhappy. And if they sin, the whole question of whether they're saved or not seems to rise always, and there they are, miserable and unhappy.

Alas, there is such a thing as a miserable Christian, alas. But that isn't to the praise of God's glory, is it? What is to the praise of God's glory? Well, I'll tell you. It is to be assured of your salvation. It is to be rejoicing in Christ "with a joy unspeakable and full of glory." It is to have great joy. It is to enjoy the Christian life.

It is to enjoy the practice of holiness. It is to enjoy reading the scripture. It is to enjoy prayer. Nothing glorifies God more than that because man by nature, you see, cannot do that and he doesn't do that. But when you see a Christian who is independent of circumstance and chance, who with the Apostle Paul can say, "I can do all things through Christ which strengtheneth me. I know both how to be abased and how to abound. I am full."

Such a man is to the praise of God's glory. Yes, in experience. Oh, let me ask my question before we leave this glorious section. Have you been sealed by the Holy Spirit? Does the Holy Spirit testify with your spirit that you are a child of God? Are you rejoicing in it? Do you love God? Are you enjoying the life of God? These are the questions. That's the way to glorify God.

That's what all the saints have always done. Nothing glorifies him more than that. And then the other thing is obvious, isn't it? In our lives. In our conduct and in our behavior. I rather like the way the Apostle puts it in writing to Titus. He says there that the business of Christians is to "adorn the doctrine." What a statement.

The doctrine, as it were, is the suit, and then what do I do? Well, I adorn it. I just add certain attractive pieces: the final bit of silk or of color, adorning the doctrine. That's how I am to live. The doctrine is there, we've been going through it in detail. Now, my life is to be an adornment to that doctrine. Or take the way in which he puts it in writing to the Philippians: "Only let your conversation be as becometh the gospel of Christ."

It must become it. In other words, it must match it. You know how often people are defective in that respect; there may be a clash of colors. The hat may not match the costume or whatever it is; it isn't becoming and it doesn't suit the person. An old person dressing like a young person, and vice versa—it isn't becoming.

Now, says the Apostle, that's how you are to live as Christians. Only let your conversation, your conduct be as becometh the gospel of Christ. In other words, you and I are to live in a manner that is becoming of a doctrine that tells us that God sent forth his own Son, made of a woman, made under the law; that the Son of God left heaven and was born as a babe and died for me and for my sins.

I'm to live in a manner becoming of that. That's the New Testament way of preaching holiness, you see. Not a gift to be received, but a conduct, a life that is becoming and in accord with such a glorious doctrine. Well, my friends, we must leave it. It's an endless theme. It should be with us Sunday by Sunday, it should be with us day by day.

Whatever branch we're considering, whatever aspect, practical, doctrinal, it doesn't matter. All, everything, is to the praise of his glory. Glory be to God the Father, glory be to God the Son, glory be to God the Spirit. Great Jehovah, Three in One. Glory, glory while eternal ages run. Amen.