What is the doxology?

As Paul concluded his survey of God's dispensational dealings and ways, as He saw mercy ultimately flowing out even to his own countryman, once so hardened and self-righteous, his soul was filled with adoration. He burst out in the doxology with which the chapter closes. We may call it the doxology of the wisdom of God, just as that at the end of Ephesians 3 is the doxology of His love, and that in 1 Timothy 1 the doxology of His grace. The apostle glorifies that wisdom which lies behind all His ways, carrying everything finally to a glorious consummation, wherein is jointly achieved His own glory and the blessing of His creatures.

The Book of Psalms is in the Hebrew divided into five books, each of which has its own prophetic characteristics. The more these are grasped, the clearer it becomes that God has watched over the order of the psalms. Each book ends with an ascription of praise or doxology.

The Psalms are divided into five books, each of them ending with a doxology. Psalm 41 is the last of the first Book: Psalm 72 the last of the second Book. There is a very striking connection, and yet a contrast, between these two Psalms.

We have already remarked upon, And forgive us our debts, as we forgive our debtors, so that there only remains, And lead us not into temptation, but deliver us from evil. This cry will always be suited to us while in this world with the sense of utter weakness, and knowing that we could not stand for one moment in temptation if left to ourselves. Nor is there any incongruity between such a petition and entire confidence in God; for there will be confidence in God just in proportion as we have learned that in our flesh there dwelleth no good thing. Afraid of ourselves, we shall ever cry, Lead us not into temptation, and this will lead to the further desire that we may be delivered from evil. This, indeed, was the request of the Lord Himself for His own — "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil." (John 17:15.) Whether the remaining words, the doxology, as it is termed, For Thine is the kingdom, and the power, and the glory, for ever, Amen, be part of Scripture or not, they undoubtedly express truth that all Christians delight to acknowledge and to turn into praise.

Several verses or parts of verses have been entirely rejected. The first of these is what is commonly termed the doxology of the "Lord's prayer:" "For thine is the kingdom, and the power, and the glory, for ever. Amen." This has created much feeling in certain ecclesiastical quarters — as was to be expected; but there need to be no hesitation in accepting the exclusion on the ground of entirely insufficient evidence of its inspiration. No Christian would dispute the truth of the language; but the only question to be decided was, Is it a part of the inspired word of God?

But deliver us from evil in general, if not from the evil one in particular. This was not the sifting, or temptation, deprecated in the clause before, which grace may put us through for good, as we see in Peter; but the power of the enemy in drawing into sin against God. The proper desire was to be kept from the evil, or, if one fell, to be restored from it. Grace in no case fails, if a disciple alas! did. Deliver us from evil.

The doxology is an ecclesiastical accretion and therefore uninspired. Luke was led by the Holy Spirit to omit the special title (2), the earthly Kingdom (3), and the final clause (7), as not so much called for in the case of Gentiles.

Can one wonder that the large and fervent heart of the apostle, animated and filled yet guarded by the inspiring Spirit, breaks forth in an outburst of praise as he looks back on the grace and ways of God in Christ? "O depth of God's riches and wisdom and knowledge: how unsearchable his judgments and untraceable his ways! For who has known Jehovah's mind? or who became his counsellor? or who first gave to him and it shall be repaid to him? Because of him and through him and to him [are] all things: to him the glory unto the ages. Amen." (Ver. 33-36.) He is the source, means, and end of all He has counselled, accomplished, or purposes still to effect for His own glory.

The appropriateness of the doxology to the epistle is not only remarkable in itself but exactly in place where it stands. Indeed it is not alone; for, as we have a very brief one in the first chapter, we have another very notable in the last. Here it is the admiration of his soul as he looks back on the triumphs of divine mercy — the last thing of which man would think in discussing the dispensations of God. Yet to the spiritual mind subject to the written word and confiding in the known characters of God as He has revealed Himself in Christ, such is the bright and blessed and adoring conclusion. The depth of His wealth, wisdom, and knowledge is to be seen, felt, proved, but unfathomable; His decisions beyond scrutiny, His ways not to be traced out, yet all open to our learning of Him with ever swelling praise. For who knew Jehovah's mind? or who became His counsellor? Yet has not the apostle touched on other and heavenly purposes for the glory of Christ in the church, of which he speaks to the Ephesian saints in due season. Here he had only been given to develop the righteousness of God in the face of man's unrighteousness, known from the beginning and revealed all along, and the methods by which God humbles the pride of each and gives the fullest scope to His mercy, causing evil itself to set forth good with the utmost lustre. Who then has given to God and made Him debtor to repay? For of Him and through Him and to Him are all things: to Him be the glory for ever. The gospel is His, the righteousness His, the grace His, and so is the glory. To Him then with the apostle our hearts join in ascribing the display of perfect excellency without end.

Here ends the section bearing upon our immediate subject; but we cannot refrain from quoting the splendid doxology which bursts forth from the overflowing heart of the inspired apostle as he closes the grand dispensational division of his epistle: "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements, and his ways past finding out! For who has know the mind of the Lord? or who has been his counselor? or who has first given to him, and it shall be recompensed to him again? For of him, — as the source — "and through him" — as the channel — "and to him" — as the object — "are all things: to whom be glory for ever. Amen."

Gazing at the unsearchable marvels of the gospel and the eternal counsels of God, the apostle closes with a doxology to the only wise God. To Him, through Jesus Christ, be glory for ever!

In the course of the successive disclosures contained in the book, and as their character deepens, the doxology increases in fulness. Here it is twofold; threefold in Rev. 4:11; fourfold in Rev. 5:13; and sevenfold in Rev. 7:12.