GLORY

Outline

1. Terminology

a. Old Testament. Several words such as the Heb. אַדֶּ֫רֶת, H168, הָדָר, H2077, הﯴד֒, H2086, טֹ֫הַר, H3198, תִּפְאֶ֫רֶת, H9514; and the Aram. יקָרָ֣א, have been tr. “glory.” In fact, twenty-five different Heb. words are tr. δόξα, G1518, in the LXX. However, the most frequently used word is כָּבﯴד֒, H3883. It means “difficult,” “weight,” “heaviness,” “worthiness,” “reputation,” or “honor.” It can be used of men to indicate that a person is a man of weight or substance; he has wealth, which is his כָּבﯴד֒, H3883. Hence, when Joseph refers to his wealth and position in Egypt, he says, “You must tell my father of all my splendor (כָּבﯴד֒, H3883) in Egypt” (Gen 45:13; cf. 31:1). Joseph was a man of wealth and position and was held in high esteem in Egypt, with servants and clothes reflecting that position. Thus he could speak in this way. Haman also recounted all the splendor (כָּבﯴד֒, H3883) of his riches (Esth 5:11; cf. Ps 49:16f.; Isa 16:14; 17:4; 61:6; 66:11). The Temple was a splendid building and was described as a place of “fame and glory” (1 Chron 22:5; cf. Isa 60:7). The magnificent garments of Aaron were “for glory and for beauty” (Exod 28:2), and the gorgeously apparelled king’s daughter is “all glorious” (Ps 45:13 ASV; cf. RSVmg.). A crown (used metaphorically) is a glory (Job 19:9). Michal, Saul’s daughter, used the equivalent verb in the sense of reputation, when she sarcastically said to David, “How the king of Israel honored himself today!” (2 Sam 6:20). She felt he had behaved in an undignified manner (cf. Job 29:20; Ps 4:2; Prov 21:21; Eccl 10:1).

When used of a kingdom, כָּבﯴד֒, H3883, can refer to armies or peoples. Isaiah 8:7, “The king of Assyria and all his glory,” illustrates this usage, as does Proverbs 14:28: “In a multitude of people is the glory of a king” (cf. Ps 78:61; Isa 17:3; 21:16). The amazement of the Queen of Sheba at the splendor and dignity of Solomon’s court (1 Kings 10:5) illustrates what is involved with reference to nations. It is used with reference to nature in the phrase “the glory of Lebanon” (Isa 60:13; cf. Isa 35:2).

In many instances the word signifies brightness. This is esp. the case in Ezekiel. The vision of the glory of God that Ezekiel saw was characterized by brightness (Ezek 1:4, 14, 28; 11:22f.). Consider also Exodus 24:17, where the appearance of the God of Israel was like a devouring fire. He was gloriously majestic. All these meanings, “splendor,” “reputation,” “worth,” etc., can be combined in applying the word to God to describe His intrinsic worth and majestic splendor.

b. New Testament. Κλέος, “renown,” is tr. “glory” once (1 Pet 2:20 KJV and ASV; RSV “credit”). Otherwise δόξα, G1518, is used. This word is derived from δοκέω, G1506, “I think.” In classical lit. it means “opinion” or “reputation.” The derived Eng. word, “dogma,” retains the idea of opinion. Δόξα is used only once with the meaning of “opinion” in sacred lit. and that in a pseudepigraphic writing (4 Macc 5:18). Otherwise the meaning of δόξα, G1518, coincides with the LXX usage where it translates כָּבﯴד֒, H3883. Plato used δόξα, G1518, with the idea of outward splendor as opposed to reality; but this usage is not found in the NT. It is used in the sense of reputation or fame in John 12:43: “They loved the praise of men more than the praise of God” (cf. John 5:41ff.; 7:18). The use of the word in the sense of “fame” ties up with the classical “opinion.” Individual opinions coalesce into one big opinion—fame.

Many illustrations can be given in which the word coincides with the OT use of כָּבﯴד֒, H3883. Brightness can be seen in Luke 2:9, “the glory of the Lord shone around them” (cf. 2 Cor 3:9); man’s outward splendor in Matthew 6:29; “Solomon in all his glory” (cf. 1 Cor 11:15, where a woman’s hair is her pride [δόξα, G1518]); national splendor in Matthew 4:8, “the kingdoms of the world and the glory of them” (cf. Rev 21:24); the glory of an evangelist in his converts (1 Thess 2:20).

Chiefly, however, the word refers to the revelation of God in Christ. “He reflects the glory of God” (Heb 1:3). John expresses the idea when he writes, “we have beheld his glory” (John 1:14). It was seen in the miracles (2:11) and in the transfiguration (2 Pet 1:16f., etc.). He is the Lord of glory (James 2:1). In His incarnate life, the glory of God is seen. The word, as in the LXX, indicates the outshining of the divine glory, but with particular reference to the outshining in Christ. The subjectiveness involved in “opinion” is gone, and in its place is an objective fact—the glory of God in Christ.

2. The glory of God. The major use of the word is to describe God’s glory. Stephen summed up OT ideas when he referred to “The God of glory” (Acts 7:2). For Israel, the glory of God surpassed all other aspects of glory. Although the word could refer to armies or wealth, Israel must trust in neither of these, but in the Lord (Isa 31:1, 3; cf. Ps 20:7; 62:7). When Israel departed from God, Jeremiah rebuked them saying, “Has a nation changed its gods, even though they are no gods? But my people have changed their glory for that which does not profit” (Jer 2:11). Yahweh is Israel’s glory. When He would forget Israel, He would change their glory into shame (Hos 4:6f.). Israel insulted God’s glory when it created images of Him (Isa 42:8; 48:11). Glory belongs to God and He is the glory of Israel.

This glory belongs to God intrinsically. The Lord’s Prayer sums this up, “thine is...the glory” (Matt 6:13 RSVmg.; cf. 1 Chron 29:11). It is not some accidental feature of God’s character, but an essential quality in it. His name is majestic (Ps 8:1; cf. 102:15). The inherent glory of God is obviously in mind in such references as Psalm 29:2, “the glory of his name,” or as in Psalm 63:2 where, when God is looked upon, His “power and glory” are seen. Other references are as follows: “The Lord is high above all nations, and his glory above the heavens!” (Ps 113:4). “Great is the glory of the Lord” (Ps 138:5). “They shall fear the name of the Lord from the west, and his glory from the rising of the sun” (Isa 59:19; cf. Ps 79:9; 96:8). When Isaiah saw the majestic holiness of God, the seraphim also said, “The whole earth is full of his glory” (Isa 6:3). So majestic is God’s glory that to see His face is to die (Exod 33:20) and it is considered remarkable that any should see His face and live (Gen 16:13; 32:30; Deut 4:33; 5:24; Judg 6:22f.). Paul writes of “the glory of the immortal God” (Rom 1:23). The glory of God is such that if it be taken away, He is no longer God. Man’s glory—wealth, reputation, etc.—may be taken from him, but he is still man; but God cannot be God without His glory. For this reason He is jealous about it; man must not infringe upon it. The intention of God is that man and all creation should give glory to Him. Man must not glory in his wisdom, might, or riches, but rather in understanding the Lord (Jer 9:23f.). He who boasts must “boast of the Lord” (1 Cor 1:31). Man is expected to show forth God’s excellencies (1 Pet 2:9 ASV). This is well summed up in the Westminster Shorter Catechism; “Man’s chief end is to glorify God.” Man must not take to himself glory that belongs to God.

Much less must man attribute God’s glory to idols. “My glory I give to no other, nor my praise to graven images” (Isa 42:8; cf. 48:11; cf. Rom 1:23). Calvin shows that in the decalogue, God, having demanded exclusive worship in the first commandment, prohibits image worship in the second. The prohibition arises from an apprehension of God’s glory—glory of such a nature that no earthly form can be given to it (Deut 4:15); it cannot be represented by an idol. Calvin says, “As often as any form is assigned to God, his glory is corrupted by an impious lie.” Isaiah is forthright on this point (ch. 40ff.). He asks, “To whom then will you liken God, or what likeness compare with him?” (Isa 40:18). He then shows the folly of representing such a glorious person by an idol (cf. Isa 41:7; 44:9ff.; 46:5ff.). Paul speaks likewise to the Athenians (Acts 17:29): “We ought not to think that the Deity is like gold, or silver, or stone, a representation by the art and imagination of man.” God’s glory is God Himself, and as such He cannot be represented by any human image; nor does He need any such image to glorify Him—in fact, in so representing Him we dishonor Him.

Whereas the glory of God is His essentially and inherently, the major emphasis of Scripture is on the glory in its manifestation. It describes the self-revelation of God’s being and character. Isaiah summarizes this point, “Arise, shine; for your light has come, and the glory of the Lord has risen upon you” (Isa 60:1f.). When Moses requested to see God’s glory, he was told, “I will make all my goodness pass before you, and will proclaim before you my name” (Exod 33:18ff.). Isaiah uses the impressive phrase, “The glory of his majesty” (Isa 2:10, 19, 21). He had in mind a frightening revelation of God Himself. In Numbers 14:22, the revelation of His glory is associated with the signs in Egypt. A few quotations will show how much weight the glory of revelation receives among theologians. “The glory of God is thus in effect the term used to express what we can comprehend, originally by sight, of the presence of God on the earth” (A. Richardson). “The glory of God is when we know what He is” (Calvin). More tersely, and yet clearly, Bengel writes, “The Glory is the Divinity manifest.”

Specific examples of the appearance of the glory of God may now be considered. When Moses received the law at Sinai, “the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel” (Exod 24:16-18; cf. Deut 5:24). The glory was also manifest in the cloud that accompanied Israel, and particularly when this cloud was associated with the Tabernacle and Temple. The tent was to be sanctified by God’s glory (Exod 29:43). When the Tabernacle was erected, “the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle” (Exod 40:34ff.; cf. Lev 9:6, 23). So impressive was the cloud of glory that Moses could not enter the Tabernacle. The same phenomena appeared in the Temple (1 Kings 8:10f. where the cloud and the glory are again equated, cf. 2 Chron 5:13f.; Ezek 44:4). In 2 Chronicles 7:1f., fire and the glory of the Lord are associated (cf. Exod 40:38; Lev 9:23f.; Num 9:16; Ezek 43:2, 4, 5; Zech 2:5).

The cloud of glory also appeared to vindicate and protect God’s servants, particularly Moses and Aaron. When the Israelites grumbled at scanty provision, God’s glory appeared in a cloud (Exod 16:7, 10). The same occurred when they were in danger because of the spies’ report (Num 14:10). At Kadesh, the people grumbled because of lack of water, and God’s glory appeared (20:6). It also appeared to settle matters in the dispute with Korah, Dathan, and Abiram (16:19ff.). In the NT, a bright light arrested Saul of Tarsus on his way to Damascus to persecute the followers of Christ (Acts 9:3; 22:6). The death of Aaron’s sons (Lev 10:2f.) may be considered as God vindicating His glory in the sanctuary (cf. Isa 2:10, 19, 21). God manifests Himself in judgment and brings the pomp, pride, and rebellion of men to nought. In so doing, He protects His servants. Being jealous of His own glory and honor, He is also jealous about the welfare of His people. In this pleasing way, the glory of God appears in the history of His people.

Attention is often drawn to the somewhat physical way in which God’s glory is mentioned in the OT. Examples of this are the cloud and fire, already mentioned, and the vision of God granted to Moses (Exod 33:18ff.; 34:5ff.) in the form of a tangible theophany. The Israelites saw His glory (Deut 5:24f.). Ezekiel is particularly noticeable in this connection; his vision of the glory of God had many physical characteristics. He gives a vivid description of “the appearance of the likeness of the glory of the Lord” (Ezek 1:28), which makes this clear. He describes it in many ways, such as a bright shining phenomenon resembling the rainbow (Ezek 1:28; cf. 3:12ff.; 3:23; 8:4; 9:3; 10:4; 10:18f.; 11:22f.; 43:2). A physical manifestation is also involved in the vision to Isaiah (Isa 6:1ff.; cf. Jer 17:12).

Too much stress can be laid on this evidence, as so to say that the God of the Hebrews was a physical being. As Ezekiel described the glory of God, he was describing something he saw in a vision, apart from that in Ezekiel 39:21. The vision would have tangible form—it cannot be otherwise—because it is not an abstract idea but a concrete revelation. This does not mean that something physical was present. To the Hebrews, in any case, God was not an absolute abstraction, but one with whom they could have contact, and anthropomorphic terms were inevitable. The Hebrews did not, however, view Him as human, or earthly in shape and motion. Taking the Scripture as a whole, such physical conceptions are balanced out by the ethical ideas that attach to God’s glory. In Isaiah 6 is a concrete vision, but the reaction of the prophet is not merely one of awe at God’s majestic holiness but of humility before His moral attributes. Ezekiel also connects glory with judgment (39:21). It is associated with righteousness in Psalm 97:6, “The heavens proclaim his righteousness; and all the peoples behold his glory” (cf. Isa 40:4.; 60:1ff.). Paul sums up sin as a falling short of God’s glory (Rom 3:23; cf. Rom 1:23; 3:7; 5:2; 2 Cor 3:18). Ephesians 1:17 describes the actions of God, the Father of glory, in the realm of wisdom and understanding. It would be a mistake to associate this word primarily with the physical. It endeavors to describe the indescribable God, and human terms are inevitable, but it is not a balanced Scriptural view to say that in Ezekiel, or anywhere else, glory is viewed as exclusively physical.

Because the glory of God is so much involved in His self-disclosure, man cannot ignore the revelation in Scripture itself, which is a light shining in a dark place (2 Pet 1:19f.). Whereas the most glorious revelation is Christ, the extant knowledge of this revelation is in Scripture. The word “glory” thus embraces the whole Biblical knowledge of God.

3. The glory of God in creation and in man. The glory of God appears in creation as well as in theophanies. Revelation itself presupposes the existence of the world to which revelation is made. To receive this revelation the world must be something of worth. An aspect of the glory of God belongs to creation. Psalms 8; 148; and 150 view the whole of nature as praising God (cf. Ps 29:1f.; 104:31). It all glorifies God. Psalm 19:1ff. expresses the idea very well, “The heavens are telling the glory of God,” as does also Psalm 29:9, “The voice of the Lord makes the oaks to whirl, and strips the forest bare; and in his temple all cry, ‘Glory!’” Paul has the same conception in mind in Romans 1:19ff. Though even “his eternal power and deity” are obvious in nature, the evils and idolatry of men dishonored His glory. Heavenly and earthly bodies each have their own distinctive glory (1 Cor 15:40). In nature and in the world’s history, God’s glory is evident.

At present, many aspects of nature seem against the glory of God. Men concentrate on nature and forget God, or meet one of the maladjustments of nature and curse Him. The blight on nature is a consequence of man’s sin (Gen 3:17). Ultimately this shall be removed and “the earth will be filled with the knowledge of the glory of the Lord, as the waters cover the sea” (Hab 2:14; cf. Num 14:21; Ps 72:19; Isa 6:3). Nature, animate and inanimate, man included, one day will give due glory to God. Then “the glory of the Lord shall be revealed, and all flesh shall see it together” (Isa 40:5; cf. Luke 3:6).

In reference more particularly to man, the word כָּבﯴד֒, H3883, is used in some OT passages to describe man’s self, or soul. Jacob thus uses it, “O my soul, come not into their council; O my spirit (כְּבֹדִ֑י), be not joined to their company” (Gen 49:6). The LXX trs. the word as “liver” here, giving the vowel pointing of kebedi, “liver,” instead of kabodi, “glory.” Some suggest that this tr. should be followed, in view of the Heb. tendency to use organs of the body to describe psychological experiences. However, whereas the LXX supports this tr. here, in other instances it does not, but uses the term δόξα, G1518, (see Job 29:20; Ps 4:2 KJV; 7:5 LXX; 16:9 ASV; 30:12; 57:8; 108:1). These passages are poetic, and such usage is to be expected. At the same time, this is not poetic license; a great truth is enshrined. Man is made in God’s image, possessing a glory that distinguises him from the animals. He is “the image and glory of God” (1 Cor 11:7). The poetic usage points to man’s glory.

At creation, man glorified God. Even including man, God could say creation was very good (Gen 1:31). Man was intended to glorify God and at first he did this. He truly uplifted God in creation, giving Him the glory due to His name (Ps 96:8; cf. 66:2). This still remains to be the duty of man, however poorly he fulfills it. The case of the healed Samaritan leper (Luke 17:18) illustrates this. The advice (though hypocritically given) in John 9:24, “Give God the praise,” is still correct practice. The following considerations make clear that glorifying God covers all of life. Christians are to receive each other “for the glory of God” (Rom 15:7). The speaking and ministry of the Christian are to be “in order that in everything God may be glorified through Jesus Christ” (1 Pet 4:11). All of life must be for His glory (1 Cor 10:31). Our bodies must be kept pure for His glory (6:20; cf. Phil 1:20). The duty of man is fulfilled in the believer who is being changed “from one degree of glory to another” (2 Cor 3:18). On earth they reflect favorably on the honor of God (Eph 1:6; 1 Pet 2:9).

Although the whole duty of man is to glorify God, it is possible for man to become the mighty rebel and take to himself what really belongs to God. Calvin, having quoted Jeremiah 9:23f. and 1 Corinthians 1:29, says, “We never truly glory in Him until we have utterly discarded our own glory...whoso glories in himself glories against God.” This perfectly sums up what the Lord says about the sin of receiving glory one from another (John 5:41ff.). In glorifying God, self-boasting must be excluded (Rom 3:27; Eph 2:8f.). The whole trouble with man since the Fall is his attempt to become as God (Gen 3:5), and as a result he does not fulfill his true destiny. He ruins his glory when he is a rebel. Man is truly glorious only when he looks on God as God and man as man.

4. The glory of Christ. Whereas man failed to glorify God, Christ glorified His Father completely, so that at the end of His earthly life He could say, “I glorified thee on earth, having accomplished the work which thou gavest me to do” (John 17:4). He did what no man ever did; He glorified God in all He was, said and did (cf. Heb 2:6ff.).

OT Israel expected the Messiah to be glorious. In the wilderness wanderings they possessed a forward look. The Tabernacle was to be sanctified by God’s glory when erected (Exod 29:43). This forward look was present in the whole history of Israel; none of the religious achievements was final; more was to follow. This is exemplified in the following Scriptures: “Over all the glory there will be a canopy and a pavilion” (Isa 4:5); the dwellings of the root of Jesse “shall be glorious” (11:10); “the Lord of hosts...will manifest his glory” (24:23); “the glory of the Lord shall be revealed, and all flesh shall see it together” (40:5). Such longings and hopes find fulfillment either in the Incarnation or the parousia of the Messiah.

The glory of Christ existed before the Incarnation, since He was preexistent. Christ (John 17:5) refers to the glory He had before the world was made (cf. v. 24). 2 Corinthians 8:9 refers to His riches, and Philippians 2:6, to Him being “in the form of God.” This glory must have been personal glory, entirely divorced from any activity in revelation.

John 1:14, “the Word became flesh...we have beheld his glory,” associates glory with the incarnate life, which was completely glorifying to God, and which also was full of His own personal glory. He glorified God in making Him known (John 1:18; 17:4, 6). Westcott, commenting on John 2:11, remarks regarding the fourth gospel, “It represents the whole human life of Christ, under its actual condition of external want and suffering and of external conflict and sorrow, as a continuous and conscious manifestation of Divine glory.”

Also important to consider is the Shekinah glory, which is often associated with ἐσκηνῶσεν, “dwelt,” or “tabernacled” (John 1:14; cf. Rev. 21:3). Shekinah is derived from the Heb. שָׁכַן, H8905, “to dwell,” and is used of God’s presence among men. The word is not a direct tr. of כָּבﯴד֒, H3883, except once in the Targums (Zech 2:9), but in the LXX, δόξα, G1518, is tr. from both שָׁכַן, H8905, and כָּבﯴד֒, H3883. The Targums used this word to avoid any localization of God. Rabbis spoke of Moses’ face being bright because he shared the Shekinah. The idea in the NT can also be associated with the cloud that overshadowed (ἐπισκιάζειν) Christ at the Transfiguration, when a voice came from the majestic glory (2 Pet 1:17; cf. Luke 2:9; Acts 7:2; Rom 9:4). “The cherubim of glory overshadowing the mercy seat” (Heb 9:5) also carries this idea.

The glory of Christ, although always present, was also largely veiled in the Incarnation. It flashed out in miracles (John 2:11; 11:40) and words of wisdom, but largely there was “no beauty that we should desire him” (Isa 53:2). He was just a carpenter to many. Paul maintains that because none of the rulers of this world recognized Christ for what He was, they put Him to death (1 Cor 2:8). He was crucified in weakness (2 Cor 13:4). The glory was there, but the god of this world so blinded men that they saw His humanity only and not “the light of the knowledge of the glory of God in the face of Christ” (2 Cor 4:4, 6; cf. Heb 1:3). The same is still true.

The only instance where His glory became fully apparent was at the Transfiguration (Matt 17:1ff.; Mark 9:2ff.; Luke 9:28ff.; cf. 2 Pet 1:16ff.). The cloud, the symbol of the divine presence, came over the disciples and Jesus, and His exceeding great glory was seen in His countenance and even in His garments. The Transfiguration is not recorded in John, for John looks beyond the outward appearance and sees the whole life and death of Christ as a continuous demonstration of the glory of God. The glory of Christ was also seen after His ascension, in the revelation to Stephen (Acts 7:55f.; cf. 6:15), and in the vision that converted Saul of Tarsus (Acts 9; cf. Acts 22; 26). All men are to honor the Son even as they honor the Father (John 5:23). To do this they must see His real glory. The redeemed of the Lord do see it and in heaven they glorify Him as they should (Rev 5:12f.).

It is easier to see the glory of Christ in miracles and the transfiguration than in the humility of His death; yet this event was His crowning earthly glory. He did not go to it as a helpless victim but as “a victorious being to His crowning.” His sufferings were an entrance into His glory (Luke 24:26). Several other vv. refer to the glory of the cross. For instance, “The hour has come for the Son of man to be glorified” (John 12:23f.), and, “the hour has come; glorify thy Son” (John 17:1; cf. Luke 9:31; John 7:39; 12:16; 13:31f.; 17:4). In Hebrews 2:9 He is spoken of as being “crowned with glory and honor because of the sufferings of death,” and in Revelation the slain Lamb is viewed as worthy of glory (Rev 5:12). The Gospel, which centers in the cross, shows the riches of His glory (Col 1:27; cf. Eph 1:18). Paul gloried in the cross (Gal 6:14). The cross did not enhance His personal glory; it was rather a glorious accomplishment by an already perfectly glorious person.

After His death came the glory of His resurrection and ascension. They are involved in the glory that followed His death (Luke 24:26). God glorified Him by His resurrection and ascension. He was raised from the dead by the glory of God the Father (Rom 6:4). After being raised, God gave Him glory (1 Pet 1:21). He has been taken up in glory (1 Tim 3:16) and is now in glory at God’s right hand (Acts 7:55f.; cf. Mark 16:19; Acts 2:33; 3:13; 3:21; 1 Cor 15:27; Eph 1:20; Phil 2:9ff.; Heb 1:3f.). Whereas His whole life was glorious, the resurrection and ascension vindicated all His claims and overshadowed with glory the victory of the cross. This glory was not new, but a resumption of the glory He had before the Incarnation (John 17:5, 24).

5. Eschatological glory. Earlier conceptions and hopes are gathered up in the word glory when it is used eschatologically. The NT era is the last hour (1 John 2:18) and is in many ways the fulfillment of OT eschatological longings. The glory of the Lord was truly revealed (Isa 40:5; cf. Ps 97:6; 102:16; Isa 24:23; 58:8; 59:19). The NT accepts this and applies it to Christ, but it also contains its own eschatological longings. Romans 8:18ff. describes longings for the deliverance and glorification of nature. 1 Corinthians 15 and 1 Thessalonians 4:13ff., have the hope of glory prominently in view (cf. Col 1:27).

The future glory of Christ receives the major emphasis eschatologically. He shall come in “the glory of his Father” (Matt 16:27; Mark 8:38; Luke 9:26). He shall come on the clouds with “power and great glory” (Matt 24:30; Mark 13:26; Luke 21:27). He shall sit on His glorious throne (Matt 19:28; 25:31; cf. Dan 7:13f.). Even when His teaching regarding the cross upset the disciples, the sons of Zebedee saw His future glory (Mark 10:37). The glory that always was His, will no longer be hidden; it will be revealed (1 Pet 4:13; cf. Titus 2:13).

Popularly, heaven is spoken of as glory. The idea is not absent in Scripture, “the voice was borne to him by the Majestic Glory” (2 Pet 1:17). Psalm 73:24 refers to being received to glory. In heaven we shall see Christ’s glory (John 17:24).

The future of the Christian may be considered as the restoration of the δόξα, G1518, lost at the Fall. Man must have been radiant with God’s glory when the divine image was unimpaired (Gen 1:31). This idea is also reflected in Psalm 8:5ff., where man is viewed as crowned with glory and honor. The ideal is, under present conditions, realized only in Christ (Heb 2:5ff.). For man, in Christ, there is in the words, “we do not yet see everything in subjection to him” (v. 8), the idea that this also shall be seen in due course. Scripture elsewhere puts the matter more clearly, showing that man shall have the glory restored to him. Christ is the true image of God (2 Cor 4:4; Col 1:15) and we are even now “being changed into his likeness from one degree of glory to another” (2 Cor 3:18). Christ is in us as the hope of glory (Col 1:27). Ultimately, redeemed man shall be conformed to this image (Rom 8:29). They shall be like Him (1 John 3:2) and be satisfied with beholding His form (Ps 17:15). Our bodies shall be like His glorious body (Phil 3:21). We shall have a new eschatological body (1 Cor 15:42f.). The Christian, having had the glory restored to him, will become what he was originally intended to be. The wise shall shine (Dan 12:3). He shall share a glorious inheritance (Eph 1:18). The riches of God’s glory will be shown in us (Rom 9:23). Christ will be glorified in His saints (2 Thess 1:10). Crowns shall be given at that day (2 Tim 4:8; cf. 1 Pet 5:4). We shall “appear with him in glory” (Col 3:4). The word that sums up the final state of the believer is “glorification.”

Bibliography J. Calvin, Institutes of the Christian Religion (1559, 1949 ed.), I, 90-92, II, 68-70, 273; W. Sanday and A. C. Headlam, Epistle to the Romans, ICC (1907 ed.), 84, 85; B. F. Westcott, The Gospel according to St. John (1908), 100, 101; I. Abrahams, The Glory of God (1925); L. H. Brockington, “The Presence of God, a Study of the Use of the Term ‘Glory of Yahveh,’” ET, LVII (Oct. 1945), 21-25; E. G. Selwyn, The First Epistle of Peter (1949), 250-258; A. M. Ramsey, The Glory of God and the Transfiguration of Christ (1949); W. H. Rigg, The Fourth Gospel and its Message for Today (1952), 46-80; W. Hendriksen, The Gospel of John (1959 ed.), 85-89; E. Brunner, The Christian Doctrine of God (1962 ed.), 285-287; A. Richardson, An Introduction to the Theology of the NT (1962 ed.), 64-67; B. Ramm, Them He Glorified TDNT, II, (1964), 233-255; L. H. Brockington, “Presence,” RTWB (1965 ed.), 172-176; R. H. Preston, “Transfigure, Transfiguration,” RTWB (1965 ed.), 267-269.