To whom be glory ... - Let Him have all the praise and honor of the plan and its execution. It is not uncommon for Paul to introduce an ascription of praise in the midst of an argument: see the note at Romans 1:25. It results from the strong desire which he had, that all the glory should be given to God, and showed that he believed that all blessings had their origin in God, and that God should be always acknowledged.

To whom be glory for ever - Let him have the glory to whom alone it is due, for having delivered us from the present evil world, and from all bondage to Mosaic rites and ceremonies.

To whom be glory for ever and ever. Amen. That is, either to Christ, who gave himself to expiate the sins of his people, on the account of which all honour and glory are due to him from them; or to God the Father, according to whose will of purpose and command Christ gave himself, for which glory ought to be ascribed unto him; and it may well be thought, that both are taken into this doxology: the Father is to be glorified, who of his everlasting love, and free favour, did in his eternal purposes and decrees in his counsel and covenant, so wisely frame and order things, that his own Son should be given to be an offering for sin; and Christ is to be glorified, that he, of his free rich grace and love, agreed to give himself, and did give himself to be a ransom for his people, which has been testified in due time. This ascription of glory to both shows the greatness of the blessing, and the grateful sense which all interested in it ought to bear upon their minds continually, "for ever and ever"; or "to the ages of ages", a Jewish phrase, the same with (c). To which the apostle adds his "Amen", as joining with all the saints, above or below, in ascribing salvation, and the glory of it, to him that sits upon the throne, and to the Lamb for ever and ever.

(c) Zohar in Gen. fol. 72. 3.

To whom be glory, etc.

For similar doxologies see Romans 9:5; Romans 11:36; Romans 16:27; Ephesians 3:21; 1 Timothy 1:17.

Forever and ever (εἰς τοὺς αἰῶνας τῶν αἰώνων)

Lit. unto the ages of the ages. See additional note on 2 Thessalonians 1:9, and comp. Romans 16:27; Philippians 4:20; 1 Timothy 1:17; 2 Timothy 4:18. Often in Revelation. In lxx. habitually in the singular: see Psalm 89:29; Psalm 110:3, 30. In the doxology the whole period of duration is conceived as a succession of cycles.

To whom be glory for ever and ever. Amen.

1:5 To whom be glory. This doxology is an indirect rebuke to those who were exalting Moses to share the glory of Christ.

1:5 To whom be glory - For this his gracious will.

5. be glory-rather, as Greek, "be the glory"; the glory which is peculiarly and exclusively His. Compare Note, see on [2330]Eph 3:21.

1:1-5 St. Paul was an apostle of Jesus Christ; he was expressly appointed by him, consequently by God the Father, who is one with him in respect of his Divine nature, and who appointed Christ as Mediator. Grace, includes God's good-will towards us, and his good work upon us; and peace, all that inward comfort, or outward prosperity, which is really needful for us. They come from God the Father, as the Fountain, through Jesus Christ. But observe, first grace, and then peace; there can be no true peace without grace. Christ gave himself for our sins, to make atonement for us: this the justice of God required, and to this he freely submitted. Here is to be observed the infinite greatness of the price bestowed, and then it will appear plainly, that the power of sin is so great, that it could by no means be put away except the Son of God be given for it. He that considers these things well, understands that sin is a thing the most horrible that can be expressed; which ought to move us, and make us afraid indeed. Especially mark well the words, for our sins. For here our weak nature starts back, and would first be made worthy by her own works. It would bring him that is whole, and not him that has need of a physician. Not only to redeem us from the wrath of God, and the curse of the law; but also to recover us from wicked practices and customs, to which we are naturally enslaved. But it is in vain for those who are not delivered from this present evil world by the sanctification of the Spirit, to expect that they are freed from its condemnation by the blood of Jesus.