Unto the praise of the glory of his grace, in which he hath graced us in his beloved son.

to the praise of the glory of his grace, wherein he has taken us into favour in the Beloved:

To the praise of the glory of his grace, wherein he has made us accepted in the beloved.

to the praise of the splendour of His grace with which He has enriched us in the beloved One.

To the praise of the glory of his grace, which he freely gave to us in the Loved One:

to the praise of the glory of his grace, which he freely bestowed on us in the Beloved One,

for the praise of the glory of his grace, with which he has gifted us in his beloved Son.

and so to enhance that glorious manifestation of his loving kindness which he gave us in the one he loves;

In laudem gloriae gratiae suae, qua nos gratos habuit in dilecto.

To the praise of the glory of his grace - This is a Hebraism, and means the same as "to his glorious grace." The object was to excite thanksgiving for his glorious grace manifested in electing love. The real tendency of the doctrine in minds that are properly affected, is not to excite opposition to God, or to lead to the charge of partiality, tyranny, or severity; it is to excite thankfulness and praise. In accordance with this, Paul introduced the statement Ephesians 1:3 by saying that God was to be regarded as "blessed" for forming and executing this plan. The meaning is, that the doctrine of predestination and election lays the foundation of adoring gratitude and praise. This will appear plain by a few considerations.
(1) it is the only foundation of hope for man. If he were left to himself, all the race would reject, the offers of mercy and would perish. History, experience, and the Bible alike demonstrate this.
(2) all the joys which any of the human race have, are to be traced to the purpose of God to bestow them. Man has no power of originating any of them, and if God had not intended to confer them, none of them would have been possessed.
(3) all these favors are conferred on those who had no claim on God. The Christian who is pardoned had no claim on God for pardon; he who is admitted to heaven could urge no claim for such a privilege and honor; he who enjoys comfort and peace in the hour of death, enjoys it only through the glorious grace of God.
(4) "all" that is done by election is suited to excite praise. Election is to life, and pardon, and holiness, and heaven. But why should not a man praise God for these things? God chooses people to be holy, not sinful; to be happy, not miserable; to be pure, not impure; to be saved, not to be lost. For these things he should be praised. He should be praised that he has not left the whole race to wander away and die. Had he chosen but one to eternal life, that one should praise him, and all the holy universe should join in the praise. Should he now see it to be consistent to choose but one of the fallen spirits, and to make him pure, and to readmit him to heaven, that one spirit would have occasion for eternal thanks, and all heaven might join in his praises. How much more is praise due to him, when the number chosen is not one, or a few, but when millions which no man can number, shall be found to be chosen to life; Revelation 7:9.
(5) the doctrine of predestination to life has added no pang of sorrow to anyone of the human race. It has made millions happy who would not otherwise have been, but not one miserable. It is not a choice to sorrow, it is a choice to joy and peace.
(6) no one has a right to complain of it. Those who are chosen assuredly should not complain of the grace which has made them what they are, and which is the foundation of all their hopes. And they who are "not" chosen, have no right to complain; for,
(a) they have no claim to life;
(b) they are "in fact" unwilling to come.
They have no desire to be Christians and to be saved. Nothing can induce them to forsake their sins and come to the Saviour.
Why then should they complain if others are "in fact" willing to be saved? Why should a man complain for being left to take his own course, and to walk in his own way? Mysterious, therefore, as is the doctrine of predestination; and fearful and inscrutable as it is in some of its aspects, yet, in a just view of it, it is suited to excite the highest expressions of thanksgiving, and to exalt God in the apprehension of man. He who has been redeemed and saved by the love of God; who has been pardoned and made pure by mercy; on whom the eye of compassion has been tenderly fixed, and for whom the Son of God has died, has abundant cause for thanksgiving and praise.
Wherein he hath made us accepted - Has regarded us as the objects of favor and complacency.
In the Beloved - In the Lord Jesus Christ, the well-beloved Son of God; notes, Matthew 3:17. He has chosen us in him, and it is through him that these mercies have been conferred on us.

To the praise of the glory of his grace - Δοξης της χαριτος αὑτου· The glory of his grace, for χαρις ενδοξος, his glorious or illustrious grace, according to the Hebrew idiom. But the grace or mercy of God is peculiarly illustrated and glorified in the plan of redemption by Christ Jesus. By the giving of the Law, God's justice and holiness were rendered most glorious; by the giving of the Gospel, his grace and mercy are made equally conspicuous.
Wherein he hath made us accepted in the Beloved - This translation of εν ᾑ εχαριτωσεν ἡμας εν τῳ Ηγαπημενῳ is not clear; with which he has graciously favored us through the Beloved, is at once more literal and more intelligible. Whitby, Macknight, and Wakefield translate the passage in nearly the same way.
In the Beloved must certainly mean in Christ, who is termed God's beloved Son, Matthew 3:17; but several excellent MSS., such as D*EFG, the later Syriac, the Ethiopic, Vulgate, Itala, with several of the fathers, add, υιῳ αυτου, his beloved Son. This is the meaning, whether the reading be received or rejected.

(9) To the (i) praise of the glory of his grace, (10) wherein he hath made us accepted in the beloved.
(9) The uttermost and chiefest final cause is the glory of God the Father, who saves us freely in his Son.
(i) That as his bountiful goodness deserves all praise, so also it should be set forth and proclaimed.
(10) Another final cause more near is our justification, in that he freely accounted us as being righteous in his Son.

To the praise of the glory of his grace,.... The grace of God manifestly appears in the predestination of men to adoption; in that God had no need of sons, he having a dear and well beloved one; in whom he is well pleased; and in that those he adopts are so unworthy of the relation; and in that men, and not angels, should be taken by him into his family; and that some, and not others of the same race; and that this should be before the world was; and in providing Christ as a Redeemer, to open the way for the reception of this grace and happiness; and in appointing the grace of faith to be the receiver of it: and the glory of the grace of God appears herein; the glory of God is the supreme end of all he does; and the glory of his grace, and not his power, or other perfections of his, and the manifestative glory of that is here intended; yea, the "praise" of that glory: and this end is answered, when the children of God ascribe their adoption to the free grace of God; and when they admire it, and are thankful for it, and walk worthy of the relation they are brought into:
wherein he hath made us accepted in the beloved; the Vulgate Latin and Ethiopic versions read, "his own beloved Son", and so the Claromontane exemplar; the Lord Jesus Christ, who is the beloved of God the Father; and was so from everlasting, and will be so to everlasting; which has appeared by his nearness to him, lying in his bosom; by his being privy to all his counsels, purposes, and designs; in putting all things into his hands, and in showing him all that he does; and by his giving him honour and glory, as man and Mediator: and he is the beloved of the saints, for the transcendent excellencies that are in him, and for his love to them, and for what he has done for them, and is unto them; and in him is their acceptance: which is to be understood of the acceptance of their persons, as founded in the blood and righteousness of Christ, and so of their services in him; of God's act of delight and complacency in them, as considered in Christ; who looks upon them, and is well pleased with them, and rests in his love towards them; which is an amazing instance of grace: it was grace that gave them a being in Christ, and which has provided in predestination everything to make them grateful to God; and the very act of acceptance is of mere grace; for internal grace, or grace infused, is not here meant, but the free favour of God: some read not "in which", but "which" "he freely gave us in the beloved"; so the Alexandrian copy, and some others, and the Syriac and Arabic versions.

(Ephesians 1:7, Ephesians 1:17-18). The end aimed at (Psalm 50:23), that is, that the glory of His grace may be praised by all His creatures, men and angels.
wherein--Some of the oldest manuscripts read, "which." Then translate, "which He graciously bestowed on us." But English Version is supported by good manuscripts and the oldest versions.
us accepted--a kindred Greek word to "grace": charitos, echaritosen: translate, "graciously accepted"; "made us subjects of His grace"; "embraced us in the arms of His grace" (Romans 3:24; Romans 5:15).
in the beloved--pre-eminently so called (Matthew 3:17; Matthew 17:5; John 3:35; Colossians 1:13). Greek, "Son of His love." It is only "IN HIS BELOVED" that He loves us (Ephesians 1:3; 1-John 4:9-10).

To the praise of the glory of his grace - His glorious, free love without any desert on our part.